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EXPOSITION  OF  PSALM  CXIX, 


AS  ILLUSTRATIVE   OF  THE 


CHARACTER  AND  EXERCISES 


CHRISTIAN   EXPERIENCE 


BY 

REV.  CHARLES  BRIDGES,  M.  A. 

VICAR   OF   OLD   NEWTON,  SUFFOLK. 


THIRD  AMERICAN,  FROM  THE  SIXTH  LONDON  EDITION. 


PHILADELPHIA: 
W.  G.  WARDLE,— NO.  '^0  SOUTH  FIFTH  STREET. 

1846. 


William  S.  Young,  Prinltr. 


ADVERTISEMENT. 


The  following  notice  of  Bridges'  Exposition  of  the 
CXIX.  Psalm  is  from  the  review  of  the  first  edition  by 
the  London  Christian  Observer.  The  work  passed  through 
six  editions,  in  England,  in  three  years. 

^^To  those  who  wish  for  a  manual  of  simple  piety;  a  book 
which  enters  into  the  mysteries  of  the  Christian  life;  a  book  not 
of  debate  or  controversy,  but  of  faith,  hope  and  charity;  a  book 
which,  like  Herbert's  Parson,  and  we  doubt  not  like  the  excellent 
author  of  the  book  itself,  aspires  not  to  be  '  witty,  or  learned,  or 
eloquent,'  but  'holy,' we  strongly  recommend  the  present  volume. 
It  is  not,  however,  deficient  in  that  best  '  learning '  which  has  re- 
ference to  the  interpretation  of  Scripture,  and  its  application  to 
the  various  exigencies  of  the  human  soul;  nor  in  that  true  'elo- 
quence '  which  flows  from  lips  speaking  out  of  the  abundance  of 
the  heart  on  subjects  best  calculated  to  warm  and  elevate  the 
affections,  and  to  make  the  tongue  'the  pen  of  a  ready  w^riter.'  " 

"The  volume  of  which  this  is  the  plan,  is  truly  scriptural  in  its 
character,  and  imbedded  in  scripture  quotation,  the  author  always 
referring  by  chapter  and  verse  in  the  margin  to  '  the  law  and  to 
the  testimony.'  He  is  evidently  a  sound  and  conscientious  friend 
of  the  invaluable  church  to  which  he  belongs;  but  we  observe 
nothing  of  party  spirit  in  his  volume.  He  is  too  much  absorbed 
in  the  great  verities  of  Christian  truth,  too  anxious  for  the  conver- 
sion of  sinners  and  the  edification  of  believers,  to  occupy  himself 
or  his  readers  in  matters  of  minor  disputation." 


PREFACE    TO    THE    SIXTH    EDITION. 


The  writer  cannot  forbear  any  longer  to  acknowledge 
the  kind  indulgence,  with  which  his  work  has  been  re- 
ceived by  the  Church  of  Christ.  In  the  recollection  of 
the  many  testimonies  of  acceptance  and  of  usefulness  which 
have  come  to  his  knowledge,  he  would  earnestly  pray, 
that  he  might  be  saved  from  the  baneful  gratification  of 
self-complacent  principle;  and  that  he  might  be  humbled 
in  thankfulness  before  his  God  and  Saviour  for  the  high 
privilege  with  which  He  has  in  some  measure  honoured 
him,  of  ministering  to  the  spiritual  edification  of  his 
fellow-Christians. 

The  numerous  alterations  and  additions,  in  the  later 
editions,  have  not,  it  is  hoped,  altogether  failed  in  giving 
increased  perspicuity  to  the  style  and  fulness  of  evangeli- 
cal statement  to  the  matter.  He  has  endeavoured,  more 
especially,  to  elevate  the  standard  of  Christian  privilege, 
by  giving  such  a  scriptural  statement  of  the  doctrine  of 
assurance,  as  may  quicken  the  slothful  to  greater  diligence 
in  their  Christian  profession,  and,  at  the  same  time,  encou- 
rage the  weak  and  fearful  to  a  clearer  apprehension  of  tiieir 
warranted  privileges. 


1^ 


PREFACE 


A  considerable  portion  of  the  sacred  volume   (as  the 
Book  of  Psalms  in  the  Old  Testament,  and  a  large  part  of 
the  several  Epistles  in  the  New  Testament,)  is  occupied 
with  the  interesting  subject  of  Christian  Experience,  and 
exhibits  its   character,  under  different  dispensations  of  re- 
ligion, and  diversified   with  an  endless  variety  of  circum- 
stances, as  ever  essentially  the  same.     As  the  same  fea- 
tures of  countenance  and  elevation  of  stature  have  always 
marked  the  human  species  in  the  midst  of  the  creation  of 
God,  so  an  identity  of  feature  and  "  measure  of  the  stature 
of  the  fulness  of  Christ''  has,  in  all  ages  and  under  every 
shade  of  outward  difference,  distinguished  the  family  of 
God,  as  "  the  people  that  should  dwell  alone,  and  should 
not  be  reckoned  among  the  nations." ^     This,  indeed,  was 
to  have  been  expected.     Human  nature  has  undergone  no 
change  since  the  fall.     In  its  unrenewed  state  it  is  still  cap- 
tivated in  the  same  chains  of  sin;  and,  when  renewed,  it 
is  under  the  influence  of  the  same  Spirit  of  grace.     "That 
which  is  born  of  the  flesh  is  flesh;  and  that  which  is  born 
of  the  Spirit  is  spirit. "^     We  might,  therefore,  have  con- 
ceived, that  the  modern  believer,  when  employed  in  tracing 
the  records  of  Patriarchal  or  Mosaical   experience,  will 
mark,  in  the  infirmities  of  the  ancient  people  of  God,  a 
picture  of  his  own   heart,  ^'answering,  as  in   water  face 
answereth  to  face;"^  and  in  comparing  their  exercises  of 
grace  with  his  own,  will  be  ready  to  acknowledge — "All 
these  worketh  that  one  and  the  self-same  Spirit,  dividing 
to  every  man  severally  as  he  will."^ 

In  this  view,  it  is  the  object  of  this  work  to  exhibit  an 
Old  Testament  believer  in  a  New  Testament  garb,  as  one 
"walking  in  the  same  spirit,  and  in  the  same  steps"  with 
ourselves;  and,  in  bringing  his  features  of  character  to  the 
evangelical  standard,  it  is  presumed,  that  the  correspond- 

'  Numbers  xxiii.  9.  2  John  iii.  6.  ^  Prov.  xxvii.  19.  "»  1  Cor. 
xii.  11. 


Vlll  PREFACE. 

ence  will  be  found  to  be  complete.  "  Faith  which  worketh 
by  love''^ — the  fundamental  distinction  of  the  gospel  — 
pervades  the  whole  man  with,  at  least,  an  implied  refe- 
rence to  the  one  way  of  access  to  God,^  and  a  distinct 
regard  alike  to  the  promises,^  and  to  the  preceptive"^  parts 
of  divine  revelation.  Nor  are  the  workings  of  this  princi- 
ple delineated  with  less  accuracy.  In  all  the  detail  of 
spiritual  exercises  and  holy  conduct,  we  observe  its  opera- 
tions leading  the  soul  into  communion  with  God,  and 
moulding  every  part  into  a  progressive  conformity  to  his 
image.  When  we  view  the  '^  man  after  God's  own  heart" 
— taking  God  for  his  portion^ — associating  with  his  peo- 
ple,^ and  feeding  upon  his  word;^  when  we  mark  his  zeal 
for  his  Master's  glory^ — his  devotedness^  and  self-deniaP° 
in  his  Master's  work — when  we  see  him  ever  ready  to 
confess  his  name/^  to  bear  reproach, ^^  and  caring  onl}'-  to 
answer  it  by  a  more  steady  adherence  to  his  service^^ — flo 
we  not,  in  these  lineaments  of  character,  recognise  the  pic- 
ture of  one  who,  in  after  times,  could  turn  to  the  churches 
of  Christ,  and  say, — "  Wherefore,  I  beseech  you,  be  ye  fol- 
lowers of  me?"^'*  or,  can  we  recollect  the  Psalmist's  in- 
sight into  the  extent  and  spirituality  of  the  law  of  God,^^ 
and  his  continual  conflict  with  indwelling  sin^^ — awaken- 
ing in  him  the  spirit  of  wrestling  prayer^'^  and  confidence 
in  the  God  of  his  salvation^^ — and  not  be  again  forcibly 
reminded  of  him  who  has  left  upon  record  the  correspond- 
ing history  of  his  own  experience — "We  know  that  the 
law  is  spiritual;  but  I  am  carnal,  sold  under  sin:  I  was 
alive  without  the  law  once:  but  when  the  commandment 
came,  sin  revived,  and  I  died;  0  wretched  man  that  I  am! 
v/ho  shall  deliver  me  from  the  body  of  this  death?  1 
thank  God,  through  Jesus  Christ,  our  Lord  !"^^  In  short, 
let  his  instancy  in  prayer^^  and  praise^^  be  remembered  — 
his  determined^^  and  persevering^s  cultivation  of  heart- 
rcligion^^  and  practical  holiness ;^^  his  hungering:;  and  thirst- 
ing after  righteousness;^^  his  jealous  fear^^  and   watchful 

'Gal.v.  6.  2  Verse  41,  81,  132, 135.  ^  Verse  25,  32,  49,  74,  169, 
170.  «  Verse  66,  166.  ^  Verse  57.  ^  Verge  63,  79.  "^  Verse  47, 
48,97,111.  8  Verse  139.  ^  Verse  38.  '«  Verse  62.  "  Verse  45, 
46,115,172.  '2  Verse  23,  69,  87,  141.  '^  Verse  51,  78,  157.  'M  Cor. 
iv.' 16.  '5  Verse  96.  '<5  Verse  113,  163.  '^  Verse  25,  28.  '^  Verse 
114,  176.  '9  Rom.  vii.  9,  14,  24,  25.  ^o  Ver.  145—149.  21  Verse 
164.  22  Ver.  5,  36,  80.  23  Vorse  44,  102,  112.  24  Verse  30—32,  59, 
60.    25  Ver.  106    167.168.    26  Vpvsp  20,  40,  131,  174.    27  Verse  16 1'. 


PREFACE.  IX 

tenderness^  against  sin,  and  regard  for  the  honour  of  his 
God;^  his  yearning  compassion  over  his  fellow-sinners;^ 
his  spiritual  taste,^  his  accurate  discernment;^  the  "sim- 
plicity" of  his  dependence^  and  the  "godly  sincerity"  of 
his  obedience;^  his  peace  of  mind  and  stability  of  profes- 
sion;^ his  sanctified  improvement  of  the  cross  ;^  his  victory 
over  the  world ;^^  his  acknowledgment  of  the  Lord's 
mercy;^^  his  trials  of  faith  and  patience;^^  his  heavenly 
liberty  in  the  ways  of  God  ^^  his  habitual  living  in  his  pre- 
sence,^'* and  under  the  quickening,^^  restraining,^^  direct- 
ing,^^ and  supporting,^^  influence  of  his  word — let  these 
hoi}'  exercises  be  considered — either  separately,  or  as  form- 
ing one  admirable  concentration  of  Christian  excellence — 
and  what  do  we  desire  more  to  complete  the  portrait  of  a 
finished  Christian,  upon  the  evangelical  model?  Is  not 
this  a  visible  demonstration  of  the  power  of  the  word,  in 
"  perfecting  the  man  of  God,  and  furnishing  him  thoroughly 
unto  all  good  works ?"^^ 

Having  explained  the  evangelical  character  of  this  psalm, 
some  notice  may  next  be  taken  of  its  peculiar  adaptation 
to  Christian  experience.  The  several  graces  of  the  Chris- 
tian system,  delineated  in  this  psalm,  form  an  excellent 
touchstone  of  the  sincerity  of  our  profession,  by  marking 
its  practical  influence  in  our  daily  walk  and  conversa- 
tion;— a  touchstone,  which  appears  especially  needful  in 
this  day  of  profession;  not — as  warranting  our  confidence 
in  the  Saviour,  or  as  constituting,  in  any  measure,  our 
ground  of  acceptance  with  God;  but  as  exciting  us  to 
"give  diligence  to  make  our  calling  and  election  sure,"^^ 
and  tending  to  quicken  our  sluggish  steps  in  the  path  of 
self-denying  obedience.  The  writer  is  free  to  confess,  that 
his  main  design,  in  the  study  of  this  psalm,  was  to  furnish 
his  own  mind  with  a  correct  standard  of  evangelical  sin- 
cerity in  the  habitual  scrutiny  of  his  own  heart,  and  if,  in 
the  course  of  this  exposition,  any  suggestion  should  be 
thrown  out  to  call  the  attention  of  his  fellow-Christians  to 
this  most  important,  but,  alas!  too  much  neglected  duty, 
he  will  have  reason  to  "rejoice  in  the  day  of  Christ,  that 

'  Ver.  11,  37,  133.  2  Ver.  39.  ^  Ver.  53,  136,  158.  -»  Ver.  103, 
140.  5  Ver.  98—100,  104,  129.  130.  ^  y^r.  3,  10,  86,  116,  117. 
7  Ver.  104,  128.  ^  Ver.  165.  ^  Ver.  67,  71,  75.  '^  Ver.  14,  36.  72, 
127,  162.  '1  Ver.  64,  65,  68.  '^  yer.  81—83,  107,  123.  '^  Ver. 
32,  45.  J4 Ver.  168.  ^-  Ver.  50,  93.  '^  Ver.  101.  "Ver.  9,  24,  30, 
105.     '8  Ver.  92,  143.     '^  2  Tim.  iii.  16,  17.     20  2  Pet.  i.  10. 


X  PREFACE. 

he  has  not  run  in  vain,  neither  laboured  in  valn."^  Never 
let  it  be  supposed,  that  a  diligent,  prayerful,  probing  in- 
vestigation of  "the  chambers  of  imagery,"  "  gendereth 
unto  bondage."  Invariably  will  it  be  found  to  open  the 
way  to  a  more  established  enjoyment  of  the  privilege  of 
(/hristian  assurance. — "  Hereby  we  know  that  we  are  of 
the  truth,  and  shall  assure  our  hearts  before  him."^  As, 
therefore,  the  preceptive  part  of  scripture  thus  becomes 
our  guide  in  the  happy  path  of  filial  obedience,  our  beloved 
rule  of  duty,  and  the  standard  of  our  daily  progress;  we 
shall  learn,  in  the  use  of  it,  to  depend  more  entirely  upon 
the  Saviour,  fresh  energy  will  be  put  into  our  prayers,  and 
the  promises  of  pardon  and  grace  will  be  doubly  precious 
to  our  souls. 

It  cannot  then  be,  that  these  views  of  gospel  experience 
should  be  found  unfriendly  to  the  best  happiness  of  man- 
kind. We  observe  this  psalm  to  open  with  a  most  inviting 
picture  of  blessedness,  and  to  describe  throughout  the  feel- 
ings of  one,  encompassed,  indeed,  with  trials  superadded  to 
the  common  lot  of  men,  but  yet  evidently  in  possession  of 
a  soul-satisfying  portion — of  a  "joy,  with  which  a  stranger 
doth  not  intermeddle."^  Of  those,  therefore,  who  would 
affix  the  stigma  of  melancholy  to  evangelical  religion,  we 
are  constrained  to  remark — that  they  "  understand  neither 
what  they  say  nor  whereof  they  affirm."^  The  children 
of  Edom  have  never  tasted  the  "clusters  of  Canaan,"  and 
cannot  therefore  form  any  just  estimate  of  that  goodly 
land.  They  that  have  spied  the  land,  can  bring  a  good 
report  of  it,  and  can  tell  them — "  Surely  it  floweth  with 
milk  and  honey,  and  this  is  the  fruit  of  it."^     "The  work 

'  ''  I  know  of  no  part  of  the  holy  Scriptures  "  (remarks  a  profound 
divine,)  "where  the  nature  and  evidences  of  true  and  sincere 
godliness  are  so  fully  and  largely  insisted  on  and  delineated^  as 
in  the  119th  Psalm.  The  psalmist  declares  his  design  in  the  first 
verses  of  the  Psalm,  keeps  his  eye  on  it  all  along,  and  pursues  it 
to  the  end.  The  excellency  of  holiness  is  represented  as  the  im- 
mediate object  of  a  spiritual  taste  and  delight.  God's  law — that 
grand  expression  and  emanation  of  the  holiness  of  God's  nature, 
and  prescription  of  holiness  to  the  creature — is  all  along  repre- 
sented as  the  great  object  of  the  love,  the  complaisance,  and  the 
rejoicing  of  the  gracious  nature,  which  prizes  God's  command- 
ments 'above  gold,  yea,  the  finest  gold;'  and  to  which  Ihey  are 
^  sweeter  than  the  honey  and  the  honey-comb.'  " — Edwards  on 
Religious  Affections,  Part  iii.  Sect.  iii. 

2  1  John  iii.  19,  with  18,  20,  21.  3  Piov.  xiv.  10.  "»  1  Tim.  i.  7. 
5  JNum.  xiii.  27. 


PREFACE.  XI 

of  righteousness  is  peace;  and  the  effect  of  righteousness, 
quietness,  and  assurance  for  ever.''^ 

The  structure  of  this  psalm  is  peculiar, — divided  into 
twenty-two  parts — agreeing  with  the  number  of  the  letters 
of  the  Hebrew  Alphabet — each  part,  and  its  several  verses, 
beginning  with  the  corresponding  letter  of  the  Alphabet. 
The  whole  psalm  is  in  the  form  of  an  ejaculatory  address, 
with  the  exception  of  the  first  three  verses,  which  may 
almost  be  considered  as  the  preface  to  the  whole,  and  one 
other  verse  towards  the  conclusion,  where  the  man  of  God 
rebukes  the  ungodly  from  his  presence,  as  if  intruding  into 
his  "  hiding-place,"  and  interrupting  his  communion  with 
his  God.^ — It  is  not  always  easy  to  trace  the  connexion 
between  the  several  verses;  at  least,  not  beyond  the  seve- 
ral divisions  of  the  psalm.  Probably  nothing  more  was 
intended,  than  the  record  of  the  exercises  of  his  own 
heart,  at  different  periods,  and  under  different  circumstances. 
If,  however,  they  are  not  links  on  the  same  chain,  in  con- 
tinuous and  unbroken  dependence,  they  may  at  least  be 
considered  as  pearls  upon  one  string,  of  equal  though 
independent  value.  The  prominent  characteristic  of  the 
psalm  is  a  love  for  the  word  of  God,  which  is  brought  before 
us  under  no  less  than  ten  different  names,^  '^referring  to 
some  latent  and  distinguishing  properties  of  the  divine 
word,  whose  manifold  excellencies  and  perfections  are  thus 
illustrated,  with  much  elegant  variety  of  diction."'*  In 
many  instances,  however,  the  several  terms  appear  to  have 
been  varied,  to  adapt  themselves  to  the  metre;  while,  per- 
haps, at  other  times,  they  may  be  promiscuously  used  for 
the  whole  revelation  of  God;^  that  the  view  of  its  inex- 
haustible fulness  might  thus  conciliate  a  more  attentive 
regard  to  its  authority,  and  might  add  fresh  strength  to  the 
obligation  to  read,  believe,  love,  and  live  in  it. 

If  the  writer  may  be  permitted  to  suggest  the  method  in 

^  Isaiah  xxxii.  17.     2  Verses  115,  with  113,  114. 

^  Such  as  way,  law,  judgments,  words,  statutes,  commandments, 
precepts,  testimonies,  righteousness,  truth, 

'*  Rev.  T.  H.  Home's  Introduction  to  Scripture,  Vol.  ii.  536. 

^  As  a  proof  of  the  promiscuous  and  extended  application  of 
those  terms,  whose  definite  sense  is  restricted  to  particular  parts 
of  revelation — we  may  mark  the  use  of  the  word  "  law,''  applied 
by  our  Saviour  to  quotations  from  the  book  of  Psalms.  Compare 
John  XV.  25,  with  Psalm  xxxv.  19;  Ixix.  4;  also  John  x.  34,  with 
Psalm  xxxii.  6. 


Xll  PREFACE. 

which  this  Exposition  may  be  best  studied  to  advantage, 
he  would  beg  to  refer  to  the  advice  of  the  excellent  Philip 
Henry,  to  his  children — that  they  should  "take  a  verse  of 
Psalm  cxix.  every  morning  to  meditate  upon,  and  so  go 
over  the  psalm  twice  in  a  year;  and  that" — said  he — "will 
bring  you  to  be  in  love  with  all  the  rest  of  the  scripture."^ 
Not  that  the  writer  presumes  to  suppose  that  this  superfi- 
cial sketch  will  supply  food  for  meditation  year  after  year; 
at  the  same  time  he  ventures  to  hope,  that  it  may  have  its 
use  in  directing  the  attention  from  time  to  time  to  a  most 
precious  portion  of  holy  writ;  which,  however  unfruitful 
it  may  have  proved  to  the  undiscerning  mind,  will  be 
found,  by  the  serious  and  intelligent  reader,  to  be  "profit- 
able for  doctrine,  for  reproof,  for  correction,  for  instruc- 
tion in  righteousness.'*'^ 

The  composition  of  this  work  has  been  diversified  with 
as  much  variety  as  the  nature  of  the  subject  would  allow. 
The  descriptive  character  of  the  book  will  be  found  to  be 
interspersed  w4th  matter  of  discussion,  personal  address, 
hints  for  self-inquiry,  and  occasional  supplication,  with  the 
earnest  endeavour  to  cast  the  mind  into  that  meditative, 
self-scrutinizing,  devotional  frame,  in  which  the  new  crea- 
ture is  strengthened,  and  increases,  and  goes  on  to  perfec- 
tion.— Such,  however,  as  the  work  is,  the  writer  would 
commend  it  to  the  gracious  consideration  of  the  great  Head 
of  the  church;  imploring  pardon  for  what  in  it  may  be  his 
own,  and  a  blessing  on  what  may  be  traced  to  a  purer 
source: — and  in  giving  both  the  pardon  and  the  blessing 
may  his  holy  name  be  abundantly  glorified.^ 

'  P.  Henry's  Life,  Williams'  Edition,  p.  247.  In  conformity  with 
this  rule,  M^e  find  his  godly  daughter  writing  thus  in  her  diary: 
'  1687 — 8,  March  9,  Friday  morning.  I  have  been  of  late  taking 
some  pains  to  learn  by  heart  Psalm  cxix.,  and  have  made  some 
progress  therein.'  Extracted  from  Mrs.  Savage's  MSS.  in  P.  Hen- 
ry's Life — Ditto. — As  an  illustration  of  the  view  given  by  this  ex- 
cellent man  of  the  importance  of  this  Psalm,  an  index  is  added 
to  this  work  of  the  several  matters  more  or  less  touched  upon,  to 
which,  as  well  as  to  the  texts  referred  to  throughout  the  work, 
the  reader's  attention  is  invited. 

2  2  Timothy  iii.  16. 

^  Domine  Deus,  quascurque  dixi  de  tuo,  agnoscant  et  tui.  Siqua 
de  meo  et  tu  ignosce  et  tui. — August,  lib.  15,  de  Trin. 


Old  Newton  Vicarage, 
January  20,  1827. 


AN 


EXPOSITION    OF    PSALM    CXIX. 


PART    I. 

1.  BLESSED  ARE  THE  IJNDEFILED  IN  THE  WAY,  WHO  WALK  IN  THE 
LAW  OF  THE  LORD. 

This  most  interesting  and  instructive  psalm,  like  the 
Psalter  itself,  "  opens  with  a  beatitude  for  our  comfort  and 
encouragement,  directing  us  immediately  to  that  happi- 
ness, which  all  mankind  in  diflferent  ways  are  seeking  and 
inquiring  after.  All  would  secure  themselves  from  the 
incursions  of  misery;  but  all  do  not  consider  that  misery  is 
the  offspring  of  sin,  from  which  therefore  it  is  necessary  to 
be  delivered  and  preserved,  in  order  to  become  happy  or 
'  blessed.'  "* 

The  character  described  in  this  verse  marks,  in  an  evan- 
gelical sense,  "an  Israelite  indeed,  in  whom  is  no  guile,"-}* 
— not  one  who  is  without  sin,  but  one  who,  in  the  sincerity 
of  his  heart,  can  say — "that  which  I  do  I  allow  not." J  As 
his  way  is,  so  is  his  walk — "in  the  law  of  the  Lord" — 
"strengthened  in  the  Lord,  and  walking  up  and  down  in 
his  name,"§ — his  ears  hearing  "a  word  behind  him,  say- 
ing, This  is  the  way,  walk  ye  in  it,  when  he  is  turning  to 
the  right  hand  or  to  the  left."||  And  if  the  pardon  of  sin, 
imputation  of  righteousness,^f  the  communion  of  saints,  and 
a  sense  of  acceptance  with  God;** — if  protection  in  provi- 
dence and  grace,tt  and  finally  and  for  ever  the  beatific 
vision, Jij:  are  connected  in  the  promises  of  God  and  the 
experience  of  his  people  with  such  a  "way"  as  is  here 
referred  to,  then  there  can  be  no  doubt  that  "  blessed  are 
the  undefiled  in  the  way."  And  if  temporal  prosperity,§§ 
spiritual  renovation  and  fruitfulness,||l|  increasing  illumina- 

*  Bishop  Home  on  Psalm  i.  1.     t  John  i.  47,  comp.  Acts  xxiv.  16.     t  Rom. 
viL  15.      §  Zech.  x.  J  2.      ||  Isa.  xxx.  21.      11  Psalm  xxxii.  1,  2,  with  Rom. 
iv.  6—8.    **  I  John  i.  7.     it  2  Chron.  xvi.  9.     Job  i.  8,  10.     II  Matt.  v.  8. 
§  §  Josh.  i.  7,  8.    1  Tim.  iv.  8.    2  Chron.  xvii.  4,  5.     HI!  ^salm  i.  2,  3. 
o 


2  EXPOSITION  OF  PSALM  CXIX. 

tion,*  intercourse  with  the  Saviour,^  peace  withinj  and 
throughout  eternity  a  right  to  the  tree  of  life,§  are  privi- 
leo^es  of  incalculable  value,  then  surely,  the  "walk  in  the 
law  of  the  Lord"  is  "the  path  of  pleasantness  and  peace." 
Truly,  indeed,  may  we  say — "God  is  good  to  Israel,  even 
to  such  as  are  of  a  clean  heart."|| 

But  let  each  of  us  ask,  what  is  the  way  of  my  heart  with 
God  ?  Is  it  always  an  "  undehled  way?"  Is  "  iniquity" 
never  "regarded  in  the  heart?"  Is  all  that  God  hates 
habitually  lamented,  abhorred,  forsaken.  "  Search  me,  0 
God,  and  know  my  heart:  try  me,  and  know  my  thoughts; 
and  see  if  there  be  any  wicked  way  in  me,  and  lead  me  in 
the  way  everlasting."^ 

Again — What  is  my  walk?  Is  it  from  the  living  prin- 
ciple of  union  to  Christ — the  only  direct — the  only  source 
of  spiritual  life — first  quickened  in  him — then  walking  in 
hitn  and  after  him  ?  Is  this  my  walk  steady,  consistent, 
advancing? — as  if  I  were  listening  to  the  heavenly  voice 
— "  1  am  the  Almighty  God;  walk  before  me,  and  be  thou 
perfect."** 

Surely  there  is  enough  of  defilement  in  the  most  unde- 
filed  way,  and  enough  of  inconsistency  in  the  most  con- 
sistent walk,  to  endear  to  us  the  gracious  declaration  of  the 
Gospel — "If  any  man  sin,  we  have  an  Advocate  with  the 
Father,  Jesus  Christ  the  Rightcous."tt 

2.  BLESSED  ARE    THEY    THAT    KEEP  HIS  TESTIMONIES,  AND  THAT 
SEEK  HIM  WITH  THE  WHOLE   HEART. 

The  "testimony,"  in  the  singular  number,  usually  de- 
notes the  whole  canon  of  the  inspired  writings;  the  reve- 
lation of  God's  will  to  mankind;  the  standard  of  the  faith 
of  his  people.Jt 

"Testimonies  may  be  considered  chiefly  to  mark  the 
preceptive  part  of  scripture :§§  and  it  is  interesting  to  no- 
tice the  connexion  in  v/hich  the  word  is  used  in  this  psalm, 
as  denoting  that  spiritual  delight  and  perfect  freedom 
which  David  habitually  found  in  the  service  of  his  God. 
Mark  his  language;  'I  have  rejoiced  in  the  way  of  thy 
testimonies  as   much   as  in   all   riches.     Thy  testimonies 


*  John  vii.  17.  1  John  xiv.  23;  xv.  14,  15.  t  Verse  1G5.  Gal.  vi.  16. 
Isa.  xxxii.  17.  §  Rev.  xxii.  14.  ||  Psahn  Ixxiii.  1.  IT  Psalm  cxxxix.  23,  24. 
*•**  Gen.  xvii.  1.     U  1  John  ii.  1.     tt  Compare  Isa.  viii.  20.     §§   Verse  138. 


VERSE  2.  6 

have  I  taken  as  a  heritage  for  ever,  for  they  are  the  re- 
joicing of  iny  heart.'* — But  it  is  to  somethino;  more  than 
the  mere  outward  act  of  ohedience  tliat  this  blessedness 
belongs.!  It  is  that  daily  habit  of  seeking  to  know  the 
will  of  God  in  order  to  keep  it,  that  is  intended,  and  that 
makes  the  promise  of  the  Spirit  so  needful  and  so  pre- 
cious— '  I  will  put  my  Spirit  within  you,  and  cause  you  to 
walk  in  my  statutes,  and  ye  shall  keep  my  judgments,  and 
do  them. 'I  And  in  thus  keeping  the  testimonies  of  God, 
the  believer  maintains  the  character  of  one  that  <  seeks 
him  with  the  whole  heart.'  ^' 

Oh!  how  many  seek,  and  seek  in  vain,  for  no  other  rea- 
son, than  because  they  do  not  "  seek  him  with  the  whole 
heart." — The  worldling's  "heart  is  divided,  now  shall  he 
be  found  faulty. "§  The  professor,  "  with  his  mouth  shows 
much  love,  but  his  heart  goeth  after  his  covetousness."|| 
The  backslider  "  hath  not  turned  unto  me  with  his  whole 
heart,  but  feignedly,  snith  the  Lord."*^f  The  faithful,  up- 
right believer  alone  brings  his  heart,  his  whole  heart,  to 
the  Lord — "  When  thou  saidst.  Seek  ye  my  face,  my  heart 
said  unto  thee,  Thy  face.  Lord,  will  1  seek."*'*  In  this 
frame  the  blessing  is  enjoyed,  and  the  promise  made  good, 
— "Ye  shall  seek  me,  and  find  me,  when  ye  shall  search 
for  me  with  all  your  hearff  f 

0  let  me  not  shrink  from  the  question — Do  I  keep  his 
testimonies  from  constraint  or  from  love?  Surel}^,  when  I 
consider  my  own  natural  aversion  and  enmity  to  the  law 
of  God,  and  the  danger  of  self-deception  in  the  external 
service  of  the  Lord,  I  have  much  need  to  pray — "  Incline 
my  heart  to  thy  testimonies.  Give  me  understanding — 
save  me,  and  I  shall  keep  thy  testimonies." :{::|:  And  if  they 
are  blessed  who  seek  the  Lord  with  their  whole  heart,  how 
am  I  seeking  him?  Alas!  with  how  much  distraction! 
with  how  little  heart  work !  Am  I  "  seeking  his  strength," 
in  order  to  "seek  his  face?"§§ 

Lord,  search — teach — incline — uphold  me.  Help  me  to 
plead  thy  gracious  premiss — "I  will  give  them  a  heart  to 
know  me,  that  I  am  the  Lord  ;  and  the}^  shall  be  my  peo- 
ple and  I  will  be  their  God;  for  they  shall  return  unto  me 
with  their  whole  heart."|||| 

*  Verses  14,  111.  i  Treasure  v.p  his  Teslimonics.—Bp.  Horsley.  t  Ezek. 
xxxvi.  27.  §  Hos.  X.  2.  ||  Ezek.  xxxiii.  31.  H  Jer.  iii.  JC  **  Psalm 
xxvii.  a  tl  Jer.  xxix.  J  3.  U  Verses  36,  125,  146.  §  §  Psalm  cv.  4. 
II II  Jer.  xxiv.  7. 


EXPOSITION  OF  PSALM  CXIX. 


3.  THEY  ALSO  DO  NO  INIQUITY :    THEY  WALK  IN  HIS  WAYS. 

Was  this  their  character  from  the  beginning?  The  peo- 
ple of  God — what  were  they  once?  Doing  nothing  but 
iniquity — without  mixture — without  cessation — from  the 
fountain  head.*  And  what  are  they  now?  "They  do  no 
iniquity."  Once  were  they  seen  "as  others,t  walking  in 
the  way  of  their  own  hearts/^  "  alienated,  enemies  to  God." 
Now  "they  walk  in  his  ways." — "He  that  sat  upon  the 
throne,  saith,  Behold,  I  make  all  things  new.":j:  When 
he  speaketh,  therefore,  this  word  concerning  his  people,  it 
is  done;  "Old  things  are  passed  away;  behold!  all  things 
are  become  new."§  They  have  now^  a  new  nature,  by 
which  they  are  "  born  of  God,  and  cannot  commit  sin;  for 
their  seed  remaineth  in  them,  and  they  cannot  sin,  because 
they  are  born  of  God. "||  Their  hatred  and  resistance  to 
sin  is  now  as  instinctive,  as  was  their  former  enmity  and 
opposition  to  God.  But  do  we  mean  that  the  people  of 
God  are  as  "the  saints  made  perfect,"  who  "do  no  ini- 
quity?" Whence,  then,  the  need  of  an  unceasing  Advo- 
cacy in  heaven  on  their  behalf,  except  that  sin  is  supposed 
to  exist  within  their  hearts  to  the  termination  of  their 
earthly  pilgrimage?  What  means  that  supplication  in  the 
prayer  of  their  Lord,  which  teaches  them  to  ask  for  daily 
pardon  and  deliverance  from  "temptation,"  as  for  "daily 
bread?" ^  No. — They  are  sinners  still;  yet  not  "  walking 
after  the  course,"  not  "  fulfilling  the  desires,"  of  sin.  The 
acting  of  sin  is  now  like  the  motion  of  a  stone  upward,  vio- 
lent and  unnatural.  If  it  is  not  cast  out,  it  is  dethroned. 
They  are  not,  as  before,  its  "  willing  people,"  but  its  reluc- 
tant, struggling  captives.  It  is  not  "the  day  of  its 
power." 

But  are  we  always  able  to  say,  that  we  sin  against  our 
better  will,  so  that  "it  is  not  we  that  do  it,  but  sin  that 

*  "Every  imagination — of  the  thoughts  of  the  heart — evil— only— evil — 
continually."  And  this  "  God  saw  " — before  whom  "  all  things  are  naked  and 
open  " — who  searcheth  the  heart,  and  therefore  cannot  be  mistaken.    Gen.  vi.  5, 

But  lest  we  should  conceive  tliis  to  be  the  picture  of  some  generation  of  so 
peculiarly  aggravated  character,  that  the  awful  demonstration  of  his  wrath  could 
no  longer  be  restrained,  we  mark  this  testimony  repeated  by  the  same  Onmi- 
scient  Judge,  immediately  subsequent  to  the  flood,  (Gen.  viii.  iil,)  and  con- 
firmed by  him  in  many  express  declarations.     Jer.  xvii.  9,  10.     Matt.  xv.  19. 

1  Eph.  ii.  2,  3.  t  Rev.  xxi.  5.  §  2  Cor.  v.  17.  j|  1  John  iii.  9.  ^  Matt 
vi.  11—13. 


VERSE  4.  5 

dwelleth  in  us?"*  Is  the  gospel  promise  of  deliverance 
from  sin  "sweet  to  us?"-f-  And  do  we  realize  the  earnest 
of  its  complete  fulfilment  in  the  successful  resistance  which 
we  are  enabled  to  make  in  the  daily  exercises  of  the  spiri- 
tual conflict?  Blessed  Jesus  !  what  do  we  owe  to  thy 
cross  for  the  present  redemption  from  its  guilt  and  curse, 
and  much  more  for  the  blissful  prospect  of  the  glorified 
state,  when  this  hated  guest  shall  be  an  inmate  no  more!."}: 
0  let  us  take  the  very  print  of  thy  death  into  our  souls  in 
the  daily  crucifixion  of  sin.§  Let  us  know  the  "power 
of  thy  resurrection"  in  an  habitual  "  walk  in  the  newness 
oflife.'^ll 

4.  THOU  HAST  COMMANDED  US  TO  KEEP  THY  PRECEPTS  DILIGENTLY. 

The  Psalmist  here  begins  to  direct  his  address  to  his 
God,  in  calling  to  mind  the  obligations  to  obedience  which 
the  Divine  command  had  laid  upon  him,  and  in  w^hich  he 
felt  his  own  happiness  most  nearly  concerned.  For  even 
under  that  dispensation  which  "gendered  unto  bondage," 
much  encouragement  was  connected  with  the  "  command 
to  keep  the  Lord's  precepts  diligently."  "  0  that  there 
were  such  a  heart  in  them,  that  they  would  fear  me,  and 
keep  all  my  commandments  always,  thai  it  anight  he  well 
with  them  and  with  their  children  for  ever."^  But  surely 
we,  under  a  dispensation  of  love,  can  never  want  a  motive 
for  obedience!  Let  the  daily  mercies  of  providence  stir 
up  the  question — "What  shall  I  render  unto  the  Lord?"*'^ 
Let  the  far  richer  mercies  of  grace  produce  a  "living  sacri- 
fice," to  be  "presented  to  the  Lord."tt  Let  "  the  love  of 
Christ  constrain  us."  j::}:  Let  the  recollection  of  the  "  price 
with  which  we  were  bought,"  remind  us  of  the  Lord's 
property  in  us,  and  of  our  obligations  to  "glorify  him  in 
our  body,  and  in  our  spirit,  which  are  his."§§  Let  us 
only  "  behold  the  Lamb  of  God  !" — let  us  hear  his  wrest- 
ling supplications,  his  deserted  cry,  his  expiring  agonies — 
the  price  of  our  redeinption;  and  then  let  us  ask  ourselves 
— Can  we  want  a  motive? 

But  what  is  the  scriptural  view  of  gospel  obedience?  It 
is  the  work  of  the  Spirit,  enabling  us  to  "obey  the  truth  ;"|||j 

*  Rom.  vii.  17,  20.  t  Rom.  vi.  M.  X  Rev.  xxi.  27.  §  Rom.  \i.  G. 
II  Phil.  iii.  10.  Rom.  vi.  4,  5.  IT  Dent.  v.  2L».  Comp.  Dcut.  vi.  17,  18; 
xxviii.  1,2.  Jer.  vii.  23.  *""  Psalm  cxvi.  12.  1t  Rom.  xii.  1.  U  2  Cor. 
V.  14.       §§1  Cor.  vi.  19,  20.       Klj  1  Pet.  i.  22. 


6  EXPOSITION  OF  PSALM  CXIX. 

the  end  of  the  purpose  of  God,  who  "  hath  chosen  us  in 
Christ  before  the  foundation  of  the  world,  that  we  should 
be  holy  and  without  blame  before  him  in  love;'^*  and,  finally, 
it  is  marked  as  the  only  satisfactory  evidence  of  the  sin- 
cerity of  our  profession.!  Then  let  me  make  the  inquiry 
in  the  morning — What  is  the  work  appointed  for  the  day? 
"Teach  me  thy  way,  O  Lord:  1  will  walk  in  thy  truth; 
unite  my  heart  to  fear  thy  name.":}:  Let  me  exercise  an 
anxious  and  watchful  spirit,  that  in  my  daily  business  I 
may  be  employed  in  the  Lord's  work.  Let  a  guard  be  set 
upon  my  thoughts,  my  lips,  my  tempers,  and  pursuits,  that 
nothing  may  hinder  me,  but  rather  every  thing  may  assist 
me,  in  "keeping  the  Lord's  precepts  diligently."  Let 
there  be  a  trading  for  him  with  all  the  talents  intrusted  to 
me.  What  is  the  reason  that  I  ever  find  the  precepts  to  be 
"grievous"  to  me?  Is  it  not  that  some  indolence  is  in- 
dulged; or  some  "  iniquity  regarded  in  my  heart;"  or  some 
principle  of  unfaithfulness  operating  to  divide  my  service 
with  two  masters,  when  I  should  rather  be  conflicting  with 
besetting  hinderances,  and  seeking  to  overcome  them  all  in 
"following  the  Lord  fully  ?"  Oh!  for  the  spirit  of  "  sim- 
plicity and  godly  sincerity  "  in  the  precepts  of  God.  Oh! 
for  that  love  which  is  the  mainspring  of  diligence,  warm 
and  constant,  taking  the  place  of  every  other  motive  in 
leading  me  on  in  the  service  of  God.  Oh!  for  a  large  sup- 
ply of  that  wisdom  which  is  from  above,  and  which  is 
"without  partiality  and  without  hypocrisy !"§ 


5.  O  THAT  MY  WAYS  WERE  DIRECTED  TO  KEEP  THY  STATUTES. 

The  Lord  has,  indeed,  "  commanded  us  to  keep  his  pre- 
cepts." But,  alas !  where  is  our  power !  Satan  would 
make  the  sense  of  our  weakness  an  excuse  for  indolence. 
The  Spirit  of  God  teaches  it  to  us,  as  an  incitement  to  prayer 
and  an  exercise  of  faith.  If,  reader,  your  heart  is  perfect 
with  God,  you  "  consent  to  the  law  that  it  is  good  ;"  you 
"  delight  in  it  after  the  inner  man  ;"||  you  would  not  have 
one  jot  or  tittle  altered,  mitigated,  or  repealed,  that  it  might 
be  more  conformed  to  your  own  will,  or  allow  you  more 
liberty  and  self-indulgence  in  the  ways  of  sin.    I3ut  do  you 

*  Eph.  i.  4.  t  Matt.  xii.  33.  John  xiv.  15,  21.  t  Psalm  Ixxxvi.  11. 
§  James  iii.  17.       ||  Horn.  vii.  IC,  22,  23. 


VERSE  5.  7 

not  sigh  over  your  short-comings;  aiming,  indeed,  at  the 
perfect  standard  of  holiness,  yet  at  your  best  moments,  and 
in  your  highest  attainments,  falling  so  far  below  it;  seeing, 
indeed,  the  way  before  you,  but  feeling  yourself  without 
ability  to  walk  in  it?  Then  let  a  sense  of  your  utter  in- 
sufficiency for  the  work  of  the  Lord  lead  you  to  the  throne 
of  grace,  to  pray  and  watch,  and  wait,  for  the  strengthen- 
ing and  refreshing  influences  of  the  Spirit  of  grace.  Hard, 
indeed,  would  it  have  been  for  you,  if  your  work  were  left 
upon  your  own  hands.  But  if  you  are  constrained  to  con- 
fess your  insufficiency  "of  yourself  to  think,"  much  less  to 
do  "any  thing  of  yourself,"  at  the  same  moment  of  inex- 
pressible need,  you  are  ready  to  exclaim — "  Our  sufficiency 
is  of  God."*  Yes;  "grace"  will  ever  be  found  "suffi- 
cient" for  the  work,  and  "  when  you  are  weak,  then  are 
you  strong."!  "  Without  me,"  saith  the  Saviour,  "ye  can 
do  nothing.":}:  But  is  your  case,  therefore,  hopeless  ? 
Far  from  it.  You  "can  do  all  things  through  Christ 
which  strengtheneth "  you.§  The  "worm  Jacob  shall 
thresh  the  mountains,"  when  the  Lord  says,  "  Fear  not, 
I  will  help  thee."|| 

But,  in  tracing  the  connexion  of  this  verse  with  the  pre- 
ceding, we  cannot  forbear  to  remark  how  accurately  the 
middle  path  is  preserved,  as  keeping  us  at  an  equal  distance 
from  the  idea  of  self-sufficiency  to  "  keep  the  Lord's  sta- 
tutes," and  self-justification  in  neglecting  them.  The  first 
attempts  to  render  spiritual  obedience  will  quickly  con- 
vince us  of  our  utter  helplessness.  We  might  as  soon 
create  a  world,  as  create  in  our  hearts  one  acting  of  spiri- 
tual life,  or  one  aspiration  towards  the  Lord.  And  yet 
our  inabilit}^  does  not  cancel  our  duty.  It  is  the  weakness 
of  a  heart  that  "  cannot  be  subject  to  the  law  of  God,"  for 
no  other  reason  than  because  it  is  "carnal,  enmity  against 
God."l[  And  therefore  our  inability  is  our  sin,  our  guilt, 
our  condemnation;  and,  instead  of  excusing  our  condition, 
stops  our  mouth,  and  leaves  us  destitute  of  any  plea  of 


^  2  Cor.  iii.  5.  t  2  Cor.  xii.  9,  10.  i  John  xv.  5.  §  Phil  iv.  13. 
11   Isaiah  xli.  14,  15. 

IT  Rom.  viii.  7.  Compare  Gen.  xxxvii.  4;  John  viii.  43;  v.  40;  2  Pet.  ii.  14, 
where  the  moral  inability  is  clearly  traced  to  the  love  of  sin,  or  the  obstinate 
unbelief  of  the  heart,  and  therefore  to  be  inexcusable.  The  case  of  the  heathen 
is  also  described  in  a  strictly  parallel  view,  and  the  evil  traced  to  the  same  \viiful 
source.     Rom.  i.  28. 


8  EXPOSITION  OF  PSALM  CXIX. 

defence  before  God.  Thus  it  is  evident  that  our  obliga- 
tion remains  in  full  force,  that  we  are  bound  to  obey  the 
commands  of  God,  whether  we  can  or  not.  What,  then, 
remains  for  us,  but  to  return  the  mandate  back  to  heaven, 
accompanied  with  an  earnest  prayer  that  the  Lord  would 
write  upon  our  hearts  those  stittutes  to  which  he  requires 
obedience  in  his  word  ? — "  Thou  hast  commanded  us  to 
keep  thy  statutes  diligently.''  We  acknowledge,  Lord, 
our  obligation;  but  we  feel  our  impotency.  Lord,  help  us; 
we  look  unto  thee,  ''  0  that  our  ways  were  directed  to  keep 
thy  statutes."  "  Give  what  thou  commandest;  and  then 
command  what  thou  wilt."*  Now,  as  if  to  exhibit  the 
fulness  and  suitableness  of  the  gospel  promises,  the  com- 
mands and  prayers  are  returned  back  again  from  heaven 
with  promises  of  quickening  and  directing  grace.  The 
Lord's  end  with  us  is  now  fully  answered.  He  did  not 
issue  the  commands,  expecting  that  we  could  turn  our 
hearts  to  them,  but  rather  that  the  conviction  of  our  entire 
helplessness  might  cast  us  upon  him,  who  loves  to  be  sought, 
and  never  will  be  thus  sought  in  vain.  Never,  therefore, 
do  we  find  a  command  without  some  corresponding  pro- 
mise, enabling  us  for  dut}^,  at  the  very  time  that  it  com- 
mands us  to  it.f  And  in  this  view  are  brought  together 
the  supreme  authority  of  the  Lawgiver,  the  total  insuffi- 
ciency of  the  creature,  and  the  all-sufficiency  of  "the  God 
of  all  grace."  We  are  led  to  pray  for  what  we  want,  to 
be  thankful  for  what  we  have,  to  trust  for  what  is  pro- 
mised. Thus,  "all  is  of  God."  He  "is  the  Alpha  and 
the  Omega,  the  beginning  and  the  end,  the  first  and  the 
last."|  Thus  "grace  reio;ns  triumphant."  The  founda- 
tion is  laid  in  grace,  and  "  the  head-stone  will  be  brought 
forth  with  shoutings,crying, Grace  unto  it."§  The  Saviour's 
work  is  finished,  and  Jesus  is  crowned  Lord  of  all  for  ever. 

G.  THEN  SHALL  I  NOT  BE  ASHAMED,  WHEN  I  HAVE  RESPECT  UNTO 
ALL  THY  COMMANDMENTS. 

The  Lord  expects  our  obedience  to  be  not  only  "dili- 
gent," but  universal.  Indeed  a  partial  obedience  will 
never  satisfy  a  child  of  God.  To  exclude  any  command- 
ment from  its  supreme  regard  in  the  heart  is  the  brand  of 
hypocrisy.     Even  Herod   could  "do   many  things,"   and 

*  Da  quod  jnbes,  ct  jube  quod  vis.  Augustine,     i   Quod  lex  imperat,  fides 
imprtrat       |  Kcv.  xxii.  13.       §   Zech.  iv.  7. 


VERSE  6.  9 

yet  one  evil  way  cherished,  and  therefore  unforsaken,  was 
sufficient  to  show  the  sovereign  power  of  sin  undisturbed 
within.*  Saul  slew  all  the  Amalekites  hut  one,  and  that 
single  exception  in  the  path  of  universal  obedience,  marked 
the  unsoundness  of  his  profession,  cost  him  the  loss  of  his 
throne,  and  brought  him  under  the  awful  displeasure  of  his 
God.f  And  thus,  the  foot,  or  the  hand,  or  the  right  eye, 
the  corrupt  unmortified  member,  brings  the  whole  body  to 
hell.:j:  Reserves  are  the  canker  upon  Christian  sincerity. 
A  secret  indulgence — the  rolling  of  the  sweet  morsel  under 
the  tongue — the  part  of  the  price  kept  back — stamps  our 
service  as  a  robbery,  not  as  an  offering.  We  may  be  free, 
sincere,  and  earnest  in  any  part  of  our  prescribed  duty — 
but  this  root  of  bitterness  renders  the  whole  an  abomina- 
tion. If,  then,  I  am  a  genuine  believer,  sincerity  will  be 
the  stamp  of  my  profession.  Though  ever  ready  to  ac- 
knowledge my  inability  to  render  perfect  obedience  to  the 
least  of  the  commandments,  yet  my  desire  and  purpose 
will  seek  to  include  the  whole  compass  of  uninterrupted 
obedience.  I  shall  no  more  venture  to  break  the  least  than 
the  greatest  of  the  commandments;  much  less  shall  1  ever 
think  of  attempting  to  atone  for  the  breach  of  one  by  the 
performance  of  the  rest.  They  are,  indeed,  many  com- 
mandments, yet  they  form  but  one  law;  and  I  know  who 
has  said — "  Whosoever  shall  keep  the  whole  law,  and  yet 
offend  in  one  point,  he  is  guilty  of  all."§  However  the 
professor  may  confine  his  regard  to  the  second  table,  (as 
if  the  first  were  ceremonial  or  obsolete,  or  the  regulation 
of  the  outward  man  were  the  utmost  extent  of  the  require- 
ment,) I  would  have  my  eye  fixed  with  equal  regard  to 
both,  yet  marking  with  especial  determination  any  com- 
mand in  either  of  them,  that  may  appear  directly  opposed 
to  the  besetting  corruptions  of  my  lusting  heart.  Thus 
"walking  in  the  fear  of  the  Lord,"  I  may  hope  to  walk 
"  in  the  comfort  of  the  Holy  Ghost,"||  and  "hereby  shall  I 
know  that  1  am  of  the  truth,  and  shall  assure  my  heart 
before  God."ir 

But  in  my  strictest  and  most  persevering  walk  of  up- 
rightness with  God,  where  would  be  my  hope  of  accept- 
ance, if  my  eye  is  not  steadily  fixed  upon  Him,  whose 
obedience  "fulfilled  all  righteousness"**  in  my  stead,  and 

*  Mark  vi.  18—20.  t  1  Sam.  xv.  12—23.  X  Mark  ix.  44—43. 

§  James  ii.  10,  11.     1|  Acts  ix.  31.     IT  1  Jolin  iii.  20.     «*  Matt.  iii.  15. 


10  EXPOSITION  OF  PSALM  CXIX. 

whose  death  "redeemed  me  from  the  curse"*  of  my  un- 
righteousness, which  not  all  my  repentance,  prayers,  and 
tears  could  have  averted  from  my  soul?  Yet,  in  what 
path,  we  might  ask,  but  the  vvay  of  holiness  can  we  expect 
to  realize  the  enjoyment  of  union  and  communion  with 
our  Lord? — "  He  that  keepeth  his  commandments,  dwell- 
eth  in  him."t  We  have,  therefore,  strong  ground  to  sus- 
pect that  assurance  of  the  present  favour  of  God,  that  is 
not  weakened  by  self-indulgence,  unwatchfulness,  allow- 
ance of  secret  sins,  or  neglect  of  secret  duties. — "If  thou 
return  to  the  Almighty,"  said  a  wise  man,  "  thou  shalt  be 
built  up,  thou  shall  put  away  iniquity  far  from  thy  taber- 
nacles. Then  shalt  thou  have  thy  delight  in  the  Almighty, 
and  shalt  lift  up  thy  face  unto  God.":|:  Is  it  not,  then, 
important  for  us  to  look  into  the  nature  and  ground  of  our 
assurance?  Will  it  abide  the  test  of  the  word  of  God?  Is 
it  productive  of  tenderness  of  conscience,  watchfulness,  and 
circumspection  of  conduct?  Does  it  exercise  our  souls  in 
adding  grace  to  grace,  that  we  may  "  make  our  calling  and 
election  sure,"  and  obtain  "  an  entrance  ministered  to  us 
ahundanlly  into  the  everlasting  kingdom  of  our  Lord  and 
Saviour,  Jesus  Christ?"§  The  believer's  plea  for  assu- 
rance is  found  in  adherence  to  the  path  of  obedience — "  I 
have  stuck  unto  thy  testimonies;  O  Lord, put  me  not  to 
shame.  Let  my  heart  be  sound  in  thy  statutes,  that  I  be 
not  ashamed. "II 


7.  I  WILL  PRAISE   THEE  WITH    UPRIGHTNESS    OF    HEART,  WHEN  I 
SHALL  HAVE  LEARNED  THY  RIGHTEOUS  JUDGMENTS. 

The  law  of  God  is  justly  called  his  "judgments,"  his 
"  righteous  judgments,"  as  marking  his  view  and  estimate 
of  our  character,  and  his  rule  of  procedure  with  us  in  the 
court  of  heaven.  David  had,  indeed,  "learned"  much  of 
these  "  righteous  judgments,"  but  so  much  yet  remained 
unlearned  and  unknown,  that  his  att;unments  seemed  to  be 
as  nothing — "Thy  commandment,"  he  exclaims,  "is  ex- 
ceeding broad. "IF  When  the  apostle,  after  twenty  years' 
acquaintance  with  the  gospel,  expressed  it  as  the  one 
desire  of  his  heart — "That  I  may  know  Christ."*"^ — it  is 
evident  that  he  entertained  the  same  humblino;  views  of 

*  Gal.  iii.  13.  t  1  John  iii.  24.  X  Job  xxii.  23,  2G.  §  2  Peter  i.  5—11. 
11   Verses  31,  80.       11   Verse  9G.       **  Phil.  iii.  10— 14. 


VERSE  7.  11 

his  progress  in  divine  knowledge,  and  the  same  exalted 
apprehensions  of  the  value  of  treasures  yet  unexplored, 
and  which,  as  he  advanced  towards  higher  attainments, 
were  progressively  opening  before  him.  Conceit  of  know- 
ledge is  the  greatest  enemy  to  knowledge,  and  the  strong- 
est proof  of  ignorance  ;  so  that  "  if  any  man  think  that  he 
knowetli  any  thing,  he  knoweth  nothing  yet  as  he  ought  to 
know."  "  He  deceiveth  himself."*  But  what  is  the 
motive  that  enlivens  the  believer  in  the  pursuit  of  more 
extended  spiritual  knowledge?  Is  it  that  he  may  live 
upon  the  airy  breath  of  human  applause?  No,  rather  that 
he  may  praise  his  God  with  uprightness  of  heart.  We 
always  find,  that  as  our  mind  is  dark,  our  tongue  is  dumb, 
our  lips  are  sealed,  and  we  are  unable  to  bear  a  testimon}^ 
for  our  God.  But  when  "he  opens  our  understandings"  to 
"  learn  his  judgments,"  he  will  next  "open  our  lips,  and 
our  mouths  shall  show  forth  his  praise."!  For  when  we 
consider  his  judgments,  as  including  the  whole  revelation 
of  his  word,  the  spiritual  light  "of  the  glory  of  God," 
then  open  to  our  hearts  "  in  the  face  of  Jesus  Christ,"^ 
will  tune  the  heart  with  the  melody  of  heaven. — And  this, 
indeed,  is  the  end  for  which  "  his  people  are  formed  ;"§ 
for  which  they  "  are  called  out  of  darkness  into  marvellous 
light."||  This  is  the  daily  frame  in  which  our  God  will 
be  glorified. IF  But  in  order  to  praise  with  uprightness  of 
heart,  great  watchfulness  and  searchings  of  heart  are  neces- 
sary, that  it  may  really  be  "  out  of  the  abundance  "  of 
what  our  hearts  have  learned  of  his  "  righteous  judgments." 
For  it  is  possible  even  for  the  real  believer  to  speak  of  his 
Saviour  with  a  secret  lurking  after  self-exaltation.  It  is 
possible  really  to  be  seeking  and  serving  ourselves  in  the 
very  act  of  seeming  to  serve  and  honour  him.  Surely  the 
very  thought  of  the  selfishness  that  defiles  our  holiest  ser- 
vices of  praise  on  earth,  may  well  quicken  our  longings 
after  that  world  of  praise,  where  the  flame  burns  active, 
bright,  incessant — where  we  shall  offer  our  sacrifices  with- 
out defilement,  without  intermission,  without  weariness, 
without  end. 


"  1  Cor.  viii.  2.  Gal.  vi.  3.  t  Ps.  li.  15,  also  verses  27,  171 .  t  2  Cor.  iv.  6. 
§  Isa.  xliii.  21.       H   1  Peter  ii.  9. 

ir  Psalm  1.  23.  For  an  example  of  the  uprightness  of  heart  in  the  service  of 
praise  here  alluded  to,  see  1  Chron.  xxix.  13—18. 


12  EXPOSITION  OF  PSALBl  CXIX. 


8.  I  WILL  KEEP  THY  STATUTES  !    O  FORSAKE  ME  NOT  UTTERLY. 

When  once  under  the  teaching  of  the  Lord  we  have 
"learned  his  righteous  judgments/'  we  shall  readily  form 
a  resolution  to  "keep  his  statutes.'^  And  on  this  point 
how  instructive  the  example  of  one,  who  instantly  upon 
forming  his  resolution  recollects  that  the  performance  of 
it  is  beyond  the  power  of  human  strength;  and  therefore 
the  next  moment,  and  almost  the  same  moment,  follows  it 
up  with  prayer:  "I  will  keep  thy  statutes;  0  forsake  me 
not  utterly."  Thus  we  see  the  inseparable  and  happy 
union  of  simplicity,  of  dependence,  and  godly  sincerity  of 
obedience.  "Help  we  every  moment  need."  "Hold 
thou  me  up,  and  I  shall  be  safe."*  What  daily  reason 
have  we  to  beware  of  self-confidence,  even  in  the  course 
of  sincerity  in  the  ways  of  God!  As  we  lean  upon  an 
arm  of  flesh  or  upon  an  Almighty  Saviour,  we  shall  stum- 
ble or  advance  in  our  spiritual  course.  Well,  then,  will  it 
be  for  us  at  all  times  to  remember  our  difficulties,  our  dis- 
couragements, and  our  utter  inability  to  overcome  them. 
Are  we  once  forsaken  ?  Let  it  serve  to  correct  our  wan- 
tonness. Grace  was  given  in  answer  to  prayer;  but,  when 
given,  perhaps  it  was  not  duly  prized,  or  diligently  im- 
proved. "The  beloved  is  come  into  his  garden,"  in  an- 
swer to  solicitation:  is  knocking  at  the  door,  but  the 
spouse  is  "  asleep."  The  answer  to  prayer  was  not  ex- 
pected, not  waited  for,  and  therefore  not  enjoyed;  and  the 
sleeper  awakes  too  late,  and  finds  herself  forsaken  by  the 
object  of  her  desire.t  Again,  when  we  have  given  place 
to  temptation, J  when  "our  mountain  stands  strong,"§ 
when  our  love  for  our  Saviour  "  waxes  cold,"  and  our  ear- 
nestness in  seeking  him  is  fainting,||  we  must  not  be  sur- 
prised if  we  are  left  for  a  time  to  the  trial  of  a  deserted  state. 

But  the  hidings  of  God's  countenance  are  sometimes 
spoken  of,  as  if  it  were  a  sovereign  act,  calling  for  implicit 
submission;  when  the  cause  should,  at  least,  be  sought  for, 
and  will  generally  be  found,  in  some  unlawful  indulgence, 
or  act  of  unwatchfulness  or  self-dependence.  "Are  the 
consolations  of  God  small  with  thee?  Is  there  any  secret 
thing  with  thee?"1[  It  was  while  David  kept^lence  from 
the  language  of  contrition,  that  he  felt  the  pressure  of  the 

*  Verse  117.  t  Cant.  iv.  16,  with  v.  1—6.  J  2  Chron.  xxxii.  31. 
§  Psalm  XXX.  6,  7.       ||  Cant.  iii.  1 — 4.      IT  Job  xv.  1. 


VERSE  8.  13 

heavy  hand  of  his  frowning  God:*  and  perhaps  the  dark- 
ness which  has  sometimes  clouded  our  paths,  may  be  the 
voice  of  God  speaking  loudly  to  us — "Thine  own  wicked- 
ness shall  correct  thee,  and  thy  backslidings  shall  reprove 
thee;  know  therefore  and  see,  that  it  is  an  evil  thing  and 
bitter  that  thou  hast  forsaken  the  Lord  thy  God."f 

But  how  blessed  is  the  consideration,  that  there  is  good 
ground  in  the  word  of  promise,  for  the  prayer,  "Forsake 
me  not  utterly."  David  knew  and  wrote  of  the  Lord's 
everlasting  faithfulness  to  his  people;  and,  while  he  dread- 
ed even  a  temporary  separation  from  his  God  more  than 
any  worldly  affliction,  he  could  plead  that  gracious  decla- 
ration, "  Nevertheless,  my  loving-kindness  will  I  not  ut- 
terly take  from  him,  nor  suffer  my  faithfulness  to  fail."| 
And  whilst  we  cannot  place  too  strong  a  guard  against  pre- 
suming upon  these  promises,  it  is  indispensable  to  spiritual 
restoration,  that  we  understand  and  receive  the  full  and 
free  declarations  of  Scripture  on  this  point.  How  many 
fainting  souls  have  been  refreshed  by  those  blessed  words 
of  consolation,  "  For  a  small  moment  have  I  forsaken  thee, 
but  with  great  mercies  will  I  gather  thee;  with  everlasting 
kindness  will  I  have  mercy  on  thee,  saith  the  Lord  thy  Re- 
deemer."§  And  how  many  desponding  hearts  have  been 
encouraged  by  the  declaration — "JVIy  sheep  shall  never 
perish,  neither  shall  any  man  pluck  them  out  of  my  hand."|l 
Still,  like  every  other  holy  doctrine  of  the  blessed  Bible, 
this  doctrine  is  liable  to  great  abuse;  and  the  best  guard 
will  be  found  in  an  humble,  lowly,  self-abased,  believing 
frame.  In  our  return  to  him,  and  in  our  seeking  his  return 
to  us,  we  shall  be  led  to  know  and  enjoy  more  of  his  pre- 
sence than  ever.  Meanwhile,  let  this  be  the  language  of 
the  contrite,  waiting  soul:  "  I  will  wait  upon  the  Lord  that 
hideth  his  face  from  the  house  of  Jacob,  and  I  will  look  for 
him."^ 

But  is  any  afraid  that  he  will,  after  all  that  he  has  en- 
gaged,"  forsake  him  utterly?"  Let  me  ask  you,  What  evi- 
dence do  you  find  of  such  desertion  on  your  soul?  Do  you 
find  your  heart  willing  to  forsake  him  ?  Are  there  no  mourn- 
ings and  thirstings  after  the  return  of  the  Lord?  He  has 
indeed  warned  you  that,  "  if  you  forsake  him,  he  will  for- 
sake you."**    But  can  you  forsake  him?    "  Let  him  do  as 

*  Psalm  xxxii.  3,  4.    t  Jer.  ii.  19.    t  Psalm  Ixxxix.  33.     §  Isaiah  liv.  7,  8. 
II  John  X.  28.    H  Isaiah  viii,  7.    **  Chron.  xv.  2. 
3 


14  EXPOSITION  OF  PSALM  CXIX. 

seenieth  him  good,  (is  the  language  of  your  heart,)  I  will 
wait  for  him,  follow  after  him,  cleave  to  his  word,  cling  to 
his  cross:" — "Though  he  slay  me,  yet  will  I  trust  in  him."* 
Though  my  comfort  is  gone,  and  my  assurance  is  clouded, 
yet  hope  remains;  poor  and  weak,  indeed,  yet  such  as  I 
would  not  exchange  for  the  glory  of  an  earthly  crown.  How 
plain  is  the  seal  of  heavenly  influence  in  these  earnest 
breathings  after  the  Saviour.  Can  the  Lord  "forsake  the 
work  of  his  own  hands?"!  Sooner  should  heaven  and 
earth  pass,  than  the  faithful  engagements  of  the  gospel  be 
thus  broken. if 


PART  II. 

9.    WHEREWITHAL    SHALL  A  YOUNG    MAN    CLEANSE    HIS  WAY?    BY 
TAKING  HEED  THERETO  ACCORDING  TO  THY  WORD. 

Surely  it  must  be  considered  as  a  most  affecting  proof 
of  the  natural  alienation  of  the  heart  from  God,  that  the 
youth  of  man — the  bloom  and  freshness  of  his  mind — his 
"first  love" — should,  in  so  large  a  majority  of  iuvStances,  be 
devoted  to  the  service  of  sin.§  Seldom  indeed  is  the  cry — 
"My  Father!  thou  art  the  guide  of  my  youth,"||  uttered  from 
the  heart,  until  the  misery  of  wandering  without  a  guide 
has  been  painfully  felt.  And  even  at  the  time  that  the 
youthful  heart  begins  to  feel  the  touch  of  Divine  grace,  and 
the  desire  to  return  homewards  is  first  excited,  the  habit  of 
wandering  from  God,  and  the  long-indulged  and  cherished 
pollutions  of  sin  seem  to  form  an  almost  invincible  barrier 
to  progress.  The  inquiry  then  must  be  one  of  the  deepest 
concern, "Wherewithal  shall  a  young  man  cleanse  his  way?" 
And  the  answer  is  ready  at  hand:  Let  him  "take  heed 
thereto  according  to  the  word  "  of  God.     It  was  thus  that 

^  Job  xiii.  l.^.  t  Fsalm  cxxxviii.  8.     Phil.  i.  6. 

+  Augustine's  paraphrase  of  this  verse  is  beautifully  descriptive  of  the  conflict 
of  an  exercised  soul  in  a  state  of  temporary  desertion.  "  O  Lord,  if— lest  1 
should  be  proud,  and  should  say  in  my  prosperity,  I  shall  never  be  removed  " — it 
pleased  thee  to  tempt  me,  yet  forsake  me  not  overlong ;  that  is,  if  thou  hast  thus 
forsaken  me,  that  i  may  know  how  weak  I  am  without  thy  help,  yet,  '■'forsake 
me  not  utterly,"  lest  I  perish.  1  know  that  of  thy  good  will  thou  hast  given 
me  strength,  and  if  thou  tumest  away  thy  face  from  me,  I  shall  forthwith  be 
troubled.    "O  forsake  me  not,  that  1  perish  not." 

§Gen.  vii.  21.     ||  Jer.  iii.  4. 


VERSE  9.  15 

Joseph;  in  Egypt,*  and  Daniel,  with  his  young  companions 
in  Babylon,!  were  enabled  to  '* cleanse  their  way"  in  the 
midst  of  the  defiling  atmosphere  around  them.  It  was 
probably  the  recollection  of  this  purifying  efficacy  of  the 
word,  that  induced  the  venerable  Beza  in  his  will  to  men- 
tion, among  the  chief  matters  of  thankfulness  to  God,  the 
mercy  of  havino;  been  called  to  the  knowledge  of  the  truth 
at  the  age  of  sixteen  years,  by  which  means,  during  a  course 
of  upwards  of  seventy  3^ears'  walk  with  God,  he  "escaped 
the  pollutions  of  the  world  through  lust."  But  let  us  not 
forget,  that  the  way  can  be  cleansed  by  no  other  process  than 
by  the  cleansing  of  the  heart;  for  how  can  a  corrupt  foun- 
tain "send  forth"  other  than  "bitter  waters ?"|  What  more 
suitable  language  therefore  can  be  found  for  us  than  the 
supplications  of  the  Royal  Penitent? — "Purge  me  with 
hyssop,  and  I  shall  be  clean;  wash  me,  and  I  shall  be  whiter 
than  snow.  Create  in  me  a  clean  heart,  0  God,  and  renew 
a  right  spirit  within  me."§  When  the  way  and  the  heart  are 
cleansed,  the  word  has  been  usually  the  appointed  means. 
Thus  the  Saviour  speaks  to  his  disciples:  "Now  ye  are 
clean  through  the  word  which  I  have  spoken  unto  you."|| 
Thus  also  he  interceded  for  them  to  his  Father:  "Sanctify 
them  through  thy  truth:  thy  word  is  truth." ^1"  The  gospel 
hope  has  the  same  end  in  view:  "Every  man  that  hath  this 
hope  in"  Christ  "purifieth  himself,  even  as  he  is  pure."**" 
For  this  purpose  also  are  the  promises  set  before  us,  that 
"having  those  promises,"  we  might  "cleanse  ourselves 
from  all  filthiness  of  flesh  and  spirit,  perfecting  holiness  in 
the  fear  of  God."tt  But  oh !  can  we  lose  sight  of  the  recol- 
lection, that  our  way  wants  daily  cleansing?  so  defiled  are  our 
actions,  our  thoughts,  our  motives — nay,  more — our  prayers 
and  services.  "Who  can  understand  his  errors?  Cleanse 
thou  me  from  secret  faults.":):  J  "Cleanse  the  thoughts  of  my 
heart  by  the  inspiration  of  thy  Holy  Spirit."§§ 


*  Gen.  xxxix.  9.  t  Dan.  i.  8— '20;  iii.  12—18.  i  James  iii.  11, 12.  S  Psalm 
li.7,  10.     II  John  XV.  :i 

II  John  xvii.  17.  For  a  striking  illustration  of  this  subject,  the  reader  may- 
refer  to  the  account  of  Augustine's  conversion  as  recorded  by  himself.  Confes- 
sions. Books  yiii.ix.  The  substance  of  it  may  be  found  in  Milner's  Church 
History,  Vol.  ii.  3o3— 35G,  and  a  most  instructive  use  is  made  of  it,  as  thiow- 
ng  light  upon  the  doctrine  of  conversion,  by  Dr.  Owen,  in  his  valuable  work  on 
the  Spirit.     Book  iii.  chap.  vi. 

**  John  iii.  3.     H  2  Cor.  vii.  I.     tt  Psalm  xix.  12.     §  §  Prayer  Book. 


16  EXPOSITION  OF  PSALM  CXIX. 


10.     WITH  MY   WHOLE   HEART  HAVE   I  SOUGHT   THEE  I    O  LET   ME 
NOT  WANDER  FROM  THY  COMMANDMENTS. 

We  lose  much  of  the  comfort  of  our  religion,  and  sadly 
obscure  the  glory  of  our  profession,  by  neglecting  to  bring 
"our  whole  heart''  to  the  work  of  the  Lord.  When  sin  is 
vigorous,  and  our  spiritual  affections  are  dull,  and  various 
circumstances  combine  to  put  difficulties  in  the  way  of 
prayer,  this  is  a  crisis  with  the  soul,  when  strong  faith  is 
needed  to  overcome  and  to  persevere.  Bui  then  it  is,  that 
the  soul  too  commonly  yields  to  the  difficulty,  and  contents 
itself  either  with  heartless  complainings  or  with  just  suffi- 
cient exertion  to  quiet  the  voice  of  conscience,  and  produce 
a  delusive  peace  within.  But  remember  that  the  Lord  will 
not  be  found  thus.  His  promise  is  not  to  such  seekers  as 
these;  and  if  we  are  satisfied  with  such  a  frame  as  this  we 
must  look  for  a  very  scanty  measure  of  spiritual  success, 
accompanied  with  the  total  absence  of  spiritual  enjoyment. 
This  however  was  not  David's  frame.  In  the  true  spirit  of 
Christian  confidence  he  could  appeal,  "With  my  whole 
heart  have  I  sought  thee."  And  this  assurance,  so  far  from 
producing  self-confidence  in  the  soul,  will,  as  far  as  it  is 
genuine,  be  invariably  attended  with  peculiar  apprehen- 
sions of  our  own  weakness,  and  will  give  constant  occa- 
sion for  prayer — "  0  let  me  not  wander  from  thy  command- 
ments." Yet  the  feeblest  desire  and  attempt  to  seek  the 
Lord,  is  the  Spirit's  rising  beam  in  the  heart,  a  "day  of 
small  things"  not  to  be  "despised."*  It  is  distinguished 
from  every  other  principle  by  the  simplicity  of  its  object — 
"  This  one  thing  I  do."  "  One  thing  have  I  desired  of  the 
Lord;  that  will  I  seek  after."f  My  God!  my  Saviour! 
"with  my  whole  heart  have  1  sought  thee.  The  desire  of 
my  soul  is  to  thy  name  and  to  the  remembrance  of  thee. 
With  my  soul  have  I  desired  thee  in  the  night;  yea,  with 
my  spirit  within  me  will  I  seek  thee  early."i  And  it  is 
when  the  soul  is  thus  conscious  of  "following  the  Lord 
fully,"  that  there  is  a  peculiar  dread  of  wandering.  In  a 
careless  frame,  or  in  a  half-hearted  frame,  wanderings  are 
not  watched,  so  long  as  they  do  not  lead  to  any  open  de- 
viation from  the  way.  Secret  prayer  will  be  hurried  over, 
worldly  thoughts  unresisted,  waste  of  time  in  frivolous  pur- 

*  Zech.  iv.  10.         \  Phil.  iii.  13.    Psalm  xxvii.  4.        Usa.  xxvi.  8,  9. 


VERSE  11.  17 

suits  indulged,  wiiiiout  much  concern.  But  it  is  not  so 
when  the  heart  \s  fully  in  pursuit  of  its  object.  There  is 
a  carefulness,  lest  wandering  thoughts  should  become  ha- 
bitual. There  is  a  resistance  of  the  first  step  that  might 
lead  into  a  devious  path.  The  soul  remembers  the  "worm- 
wood and  the  gall,"*  "  the  roaring  lion,"  and  the  devouring 
wolf;  and  in  the  recollection  of  the  misery  of  its  former 
wandering,  dreads  any  departure  from  the  Shepherd's  fold. 
This  is  indeed  a  blessed  frame,  and  one  which  the  flock  of 
Christ  should  seek  to  cherish  with  godly  jealousy.  Yet  let 
it  be  remembered  that  daily  progress  in  the  heavenly  walk 
is  not  maintained  by  the  yesterday's  supply  of  grace.  It 
must  flow  from  a  fresh  supply  continually  drawn  in  by  hum- 
ble and  dependent  prayer,  such  as — "O  let  me  not  wander 
from  thy  commandments."  "Lord,  I  feel  my  heart  so  prone 
to  wander.  My  affections  are  often  scattered  to  the  ends 
of  the  earth.  *  Unite  my  heart  to  fear  thy  name.'f  Con- 
centrate every  thought,  every  desire,  in  thyself  as  the  one 
object  of  attraction." 

11.    THY  WORD    HAVE  I  HID  IN    MINE    HEART,  THAT  I  MIGHT  NOT 
SIN  AGAINST  THEE. 

What  an  aggregate  of  guilt  and  misery  is  comprehend- 
ed in  this  short  word  "sin" — the  greatest  curse  that  ever 
entered  the  universe  of  God,  and  the  parent  of  every  other 
curse !  Its  guilt  is  aggravated  beyond  the  conception  of 
thought.  Injury  to  a  Superior — a  Father — a  Sovereign !  It 
seems  impossible  to  rise  in  our  conception,  so  as  to  give 
an  adequate  idea  of  its  infinite  malignity.  Its  power  is 
misery,  wherever  it  extends — in  the  heart — in  the  family 
— in  the  world.  But  it  is  in  eternity  that  its  power  is  un- 
restrained. Sometimes  the  death-bed  scene  casts  a  fearful 
gleam  of  light  upon  "the  worm  that  never  dieth,  and  the 
fire  that  never  shall  be  quenched:" J  but  what,  besides 
experience,  can  develop  its  full-grown  horrors?  How 
supremely  important  therefore  to  secure  the  object  of  our 
preservation  from  sin!  and  how  wisely  adapted  are  the 
means  to  the  end!  "Thy  word,"  (says  the  believer,  who 
knows  the  sinfulness  of  his  own  heart,  and  the  inefficacy 
of  any  efforts  of  his  own  to  bring  it  into  subjection) — 
"  thy  word  have  I  hid  in  my  heart" — there  it  lies  as  my 

*  Lam.  iii.  19.      t  Psalm  Ixxxvi.  11.      X  Mark  ix.  44. 
3* 


18  EXPOSITION  OF  PSALM  CXIX. 

treasure,  which  I  would  not  lose,  and  my  rule,  which  I 
would  not  transgress.  It  is  not,  however,  every  acquaint- 
ance with  the  word  that  will  prove  an  effectual  safeguard 
for  sin.  Many  indeed  never  allow  it  a  moment's  place 
within.  When  they  have  heard,  *^  Satan  cometh  immedi- 
ately." And  many  transient  impressions  there  are  of  its 
power,  of  no  avail  for  any  practical  benefit.  In  many  cases 
also  it  is  *'  choked  by  the  cares  of  the  world,  the  deceit- 
fulness  of  riches,  and  the  lust  of  other  things,  and  it  be- 
cometh  unfruitful.''  But  whenever  it  falls  on  good  ground, 
"  the  honest  and  good  heart"  "  hides  it,  keeps  it,  and  brings 
forth  fruit  with  patience,  unto  perfection."*  Here  it 
"  dwells  richly  in  all  wisdom,"  as  a  treasury  to  be  resorted 
to,  when  need  and  occasion  require;  as  a  principle  of  holi- 
ness, a  covering  from  sin.  In  this  view  it  is  recommended 
by  one  who  had  well  studied  its  uses,  and  acquainted  him- 
self with  its  value — "My  son,  let  them  not"  (the  divine 
precepts)  "depart  from  thine  eyes:  keep  sound  wisdom 
and  discretion.  So  shall  they  be  life  unto  thy  soul,  and 
grace  to  thy  neck.  Then  shalt  thou  walk  in  thy  way  safely, 
and  thy  foot  shall  not  stumble."t  David  also  gives  us  the 
same  experience  of  the  power  of  this  safeguard — "  By  the 
word  of  thy  lips  I  have  kept  me  from  the  paths  of  the  de- 
stroyer."! And  it  was  probably  the  recollection  of  many 
instances  of  preservation,  united  with  a  sense  of  continual 
danger,  that  suggested  the  prayer — "Order  my  steps  in 
thy  word,  and  let  not  any  iniquity  have  dominion  over 
me."§ 

Let  us  take  a  few  illustrations  of  the  incalculable  bless- 
ing of  thus  "  hiding  the  word  in  the  heart."  The  world 
presents  some  insinuating  bait,  or  some  business,  which  ap- 
pears to  have  the  supreme  claim  on  our  attention;  but  what 
says  the  word  ? — "  No  man  having  put  his  hand  to  the 
plough,  and  looking  back,  is  fit  for  the  kingdom  of  God."|| 
Perhaps  the  soul  ma}^  be  tempted  to  doubt  whether  mercy 
will  be  extended  to  it;  but  the  word  says— "Him  that 
cometh  unto  me,  I  will  in  no  wise  cast  out."^  Thus  when 
hid  in  the  heart,  it  is  a  preservative  from  unbelief.  Again, 
the  unbelieving  believer,  (if  the  expression  may  be  allow- 
ed,) is  alarmed  by  ridicule  or  persecution;  but  what  says 

*  Luke  viii.  15,  with  the  whole  parable,     f  Prov.  iii.  21—24.     Comp.  Prov. 
ii.  10—15.    I  Psalm  xvii.  4.    S  Verse  133.    11  Luke  ix.  62.    U  John  vi.  37. 


VERSE  12.  19 

his  Saviour's  word?  "  If  the  world  hate  you,  ye  know  that 
it  hated  me  before  it  hated  you."*  He  fears  that  he  shall 
never  hold  out  unto  the  end;  but  here  is  suggested  a  most 
encouraging  word  for  his  support — "  He  hath  said,  I  will 
never  leave  thee,  nor  forsake  thee."f  He  trembles  lest 
his  sins  should  rise  up  to  his  condemnation;  but  the  word 
again  speaks — "the  blood  of  Jesus  Christ  cleatiseth  from 
all  sin. "I  And  then  as  to  duties.  When  he  grows  indo- 
lent in  spiritual  services,  let  him  hear  his  Saviour's  reproof 
— "What!  could  ye  not  watch  with  me  one  hour?  Watch 
and  pray,  that  ye  enter  not  into  temptation. "§  Let  the  sor- 
rowful story  of  the  agony  in  the  garden,  and  the  death  on 
the  cross,  be  treasured  up  in  the  heart,  lest  sin  should  at 
any  time  appear  in  less  hateful  colours.  But  how  is  the 
word  to  gain  entrance  into  hearts  like  ours?  How  shall  it 
be  hid  in  so  unkindly  a  soil?  No  power  of  its  own,  surely, 
could  plant  it  there.  The  Holy  Spirit's  almighty  agency 
must  be  diligently  sought;  for  in  proportion  as  we  are  filled 
with  his  gracious  influences,  shall  we  be  armed,  as  was  our 
Master,  for  the  effectual  resistance  of  our  spiritual  tempta- 
tions."|| 

Lastly,  connected  with  this  subject,  mark  the  Christian's 
character — "In  whose  heart  is  my  law."^[ — His  security — 
"None  of  his  steps  shall  slide."** — His  happiness — "O 
how  love  I  thy  lavv!"tt — His  victory — "  The  word  of  God 
abideth  in  him,  and  he  hath  overcome  the  wicked  one.":j::|: 
— All  infallibly  provided  by  the  promises  of  the  covenant, 
— "  I  will  put  my  law  in  their  inward  parts,  and  write  it  in 
their  hearts."§§  0  let  us  not  then  be  afraid  of  a  close  con- 
tact with  the  word,  though  the  cost  may  be  the  cutting  ofl" 
a  right  hand  for  the  saving  of  the  life.  No  better  test  can 
be  needed  of  the  security  of  our  heart  with  God,  than  a 
willingness  to  come  to  the  searching  light  of  his  holy 
word.  II II 


12.    BLESSED    ART    THOU,    0    LORD;    TEACH    ME    THY    STATUTES. 

The  act  of  praise  is  at  once  our  duty  and  our  privilege. 
But  in  its  highest  exercise  what  does  it  amount  to,  when 
placed  on  the  ground  of  its  own  merit?     We  clothe  our 

*  John  XV.  18.  t  Heb.  xiii.  5.  t  John  i.  7.  §  Matt.  xxvi.  40,41.  ||  Comp. 
Luke  iv,  1,2.  IT  Isa.  li.  7.  **  Psalm  xxxvii.  31.  tf  Verse  97.  tt  1  John  ii. 
14,  with  Eph.  vi.  17.    §  §  Jer.  xxxi.  33.     ||  ||  Compare  John  iii.  20,  2] . 


20  EXPOSITION  OF  PSALM  CXIX. 

ideas  with  magnificence  of  language,  and  deck  them  out 
with  all  the  richness  of  imagery,  and  perhaps  we  may  be 
pleased  with  our  forms  of  praise;  but  what  are  they  in  his 
sight  beyond  the  olleringof  a  contemptible  worm,  spread- 
ins;  before  its  Maker  its  own  mean  and  low  notions  of  Di- 
vine  Majesty  ?  If  a  worm  were  to  raise  its  head,  and  cry — 
'0  sun,  thou  art  the  source  of  light  and  heat  to  a  widely- 
extended  universe,' — it  would  in  fact  render  a  higher  praise 
to  the  sun  than  we  can  ever  give  to  our  Maker.  Between 
it  and  us  there  is  some  proportion — between  us  and  God 
none.  Yet,  unworthy  as  the  offering  confessedly  is,  it  is 
such  as  he  will  not  despise.  Nay,  more — instead  of  spurn- 
ing it  from  his  presence,  he  has  revealed  himself  as  "inha- 
biting the  praises  of  Israel,"* — intimating  to  us,  that  the 
service  of  praise  is  "  set  forth  in  his  sight  as  incense,"  and 
at  the  same  time,  that  it  should  not  be  as  an  occasional 
visit  of  a  guest,  but  the  daily  unceasing  exercise  of  one  at 
his  own  home.  But  the  act  of  praise  in  its  real  character 
depends  entirely  upon  the  frame  of  the  heart.  In  the  con- 
templative philosopher  it  excites  nothing  but  barren  admi- 
ration. In  the  believer  it  becomes  a  principle  of  practical 
comfort  and  encouragement.  With  him  the  character  of 
God  is  always  an  incitement  to  pray,  and  the  attempt  to 
praise  gives  strength  and  confidence  to  prayer.  For  in 
taking  up  the  song  of  praise,  can  we  forget  who  the  Chris- 
tian's God  is,  and  what  the  revelation  is  which  he  has  been 
pleased  to  give  of  himself  in  the  gospel  of  his  dear  Son, 
divesting  every  attribute  of  its  terrors,  and  shining  before 
us  in  all  the  glory  of  his  faithfulness  and  love?  The  as- 
cription of  praise — "Blessed  art  thou,  0  Lord" — leads  us 
therefore  to  take  up  the  prophet's  song  of  triumph — "  Who 
is  a  God  like  unto  thee,  that  pardoneth  iniquity,  and  pass- 
eth  by  the  transgression  of  the  remnant  of  his  heritage? 
He  retaineth  not  his  anger  for  ever,  because  he  delighteth 
in  mercy. "t  Truly  then  he  is  "  blessed  "  in  himself,  and 
delights  to  communicate  his  blessedness  to  his  people. 
Therefore  we  are  imboldened  to  ask  for  continual  "  teach- 
ing in  his  statutes,"! — in  the  truths  which  he  has  revealed, 
and  the  precepts  which  he  has  enjoined,  that  we  may 
"  walk"  with  him  "  in  love,"  and  "  be  followers  of  him  as 

*  Psalm  xxii.  3.       f   Micah  vii.  18. 

t  Compare  verses  04,  68,  where  the  same  acknowledgment  and  the  same 
plea  are  again  made. 


VERSE  13.  21 

dear  children."*  The  hlessedness  of  this  privilege  is  its 
influence  upon  the  heart — Man's  teaching  puff'eth  up — 
God's  teaching  humbletli.  Man's  teaching  may  make  us 
more  learned — God's  teaching  makes  us  more  holy.  It  per- 
suades while  it  enlightens.  It  draws  the  heart,  inclines  the 
will,  and  carries  out  the  soul  to  Christ.t  The  assurance 
we  have  for  offering  this  petition  is  gathered  from  the  tried 
character  and  faithfulness  of  God — "  Good  and  upright  is 
the  Lord;  therefo7'c  will  he  teach  sinners  in  the  vvay.":j: 
And  especially  is  this  hope  and  expectation  exercised  in 
approaching  him  as  our  covenant  God — ''  Lead  me  in  thy 
truth,  and  teach  me,  for  thou  art  the  God  of  my  salvation. 
Teach  me  to  do  thy  will,ybr  thou  art  my  God."§  It  is 
a  mark  of  a  gracious  frame,  that  we  desire  the  Lord's 
teaching.  Is  it  so,  reader,  with  you?  Surrounded  as  you 
are  with  the  means  of  instruction,  what  progress  are  you 
making  in  the  Lord's  statutes?  Is  your  knowledge  increased 
since  the  last  year?  Have  you  a  deeper  acquaintance  with 
the  character  of  God — with  his  holiness  and  love,  with  your 
own  defilements,  inconstancy,  and  weakness  before  him? 
Do  you  often  frequent  that  '^  new  and  living  way,"||  by 
which  at  all  times  you  may  find  a  free  access  to  his  throne? 
that  only  way,  by  which  the  acknowledgment  of  praise  can 
ever  ascend  with  acceptance  before  him?  " -^y  hi?7i 
(Christ)  therefore  let  us  offer  the  sacrifice  of  praise  to  God 
continually;  that  is,  the  fruit  of  our  lips,  giving  thanks 
unto  his  name."1F 


13.  WITH  MY  LIPS  HAVE  I  DECLARED  ALL  THE  JUDGMENTS  OF 
THY  MOUTH. 

Then  may  we  be  assured  that  the  Lord  has  taught  us, 
and  is  engaged  to  "teach  us"  more  of  his  "statutes,"  when 
we  have  grace  in  exercise  to  impart  the  knowledge  which 
we  have  received  to  one  another.  *  Teach  me,  that  I  may 
teach  others.'  This  is  trading  with  our  talents,  and  trading 
brings  increase.  "To  every  one  that  hath  shall  be  given, 
and  he  shall  have  abundance."*^  But — "our  lips  are  our 
ovvn,"tt — is  the  proud  language  of  the  world.     Blessed  be 

*  Eph.  V.  1,  2.     t  John  vi.  44,  45.     t  Psalm  xxv.  8.     §  Psalm  xxv.  5.  cxliii. 
10.      II  Heb.  X.  20.     U  Heb.  xiii.  15.     **  Matt.  xxv.  29.      tt  Psalm  xii.  4. 


22  EXPOSITION  OF  PSALM  CXIX. 

God;  "we  are  notour  own."*  Has  not  the  Lord,  who 
fashioned  our  lips,  the  best  claim  to  our  service?  And 
when  he  added  to  the  claim  of  creation  the  right  of  pur- 
chase,! ought  not  this  double  claim  to  be  a  security  for  the 
employuient  of  all  that  we  are  and  ail  that  we  have  to  his 
glory?  David's  readiness  to  declare  the  judgments  of  God's 
mouth  was  evidently  the  overflowing  of  a  heart  filled  with 
heavenly  love.  Is  it  so  with  us,  that  while  we  commune 
together,  of  heavenly  things,  we  are  under  the  influence 
of  that  unction  that  cometh  I'rom  above,  and  guided  by  a 
single  desire  to  glorify  our  Saviour,  to  edify  his  people, 
and  to  quicken  our  own  souls?  We  would  indeed  depre- 
cate tiie  guilt  of  sinful  silence,  and  tremble  at  the  denun- 
ciations against  such  as  thus  prove  their  unfaithfulness  to 
God.  At  the  same  time,  there  may  be  seasons  with  us  of 
great  boldness  of  speech,  when,  if  we  were  followed  into 
our  closets,  our  families,  or  our  business,  the  mark  of  hy- 
pocrisy might  be  stamped  upon  our  profession.  "Thou 
that  teachest  another,  teachest  thou  not  thyself?"^  For 
every  declaration  that  comes  out  of  our  lips,  let  us  seek  to 
have  our  hearts  "filled  with  the  Spirit ;"§  else  we  shall  be 
found  talking  about  religion,  without  life  in  ourselves,  or 
any  prospect  of  benefiting  others;  and  such  a  "  talk  of  the 
lips  tendeth  only  to  penury ."|| 

Now  let  us  observe  upon  this  subject  the  character  of 
the  Lord's  people—"  The  mouth  of  the  righteous  speaketh 
wisdom,  and  his  tongue  talketh  of  judgment;"^  their  re- 
solution— "My  mouth  shall  show  forth  thy  righteousness 
and  thy  vsalvation  all  the  day,  for  I  know  not  the  numbers 
thereof;"**  their  prayer — ^'0  Lord,  open  thou  my  lips,  and 
my  mouth  shall  show  forth  thy  praise ;"tt  their  blessing — 
"  The  lips  of  the  righteous  feed  many.  A  wholesome 
tongue  is  a  tree  of  rife.":|:|  The  example  of  the  Saviour 
may  be  placed  before  us  for  our  imitation — "I  have  preached 
righteousness  in  the  great  congregation,  lo!  I  have  not  re- 
frained my  lips,  0  Lord,  thou  knowest."§§  In  the  same 
spirit  the  apostles  were  enabled  to  awe  their  persecutors 
into  forbearance — "We  cannot  but  speak  the  things  which 
we  have  seen  and  heard. "11 11 


*  Cor.  vi.  19.  t  Verse  20.  t  Rom.  ii.  21.  §  Eph.  v.  18,  19.  |I  Prov.xv. 
23;  withx.  19.  U  Psalm  xxxxii.  30.  **  Psalm  Ixxi.  15.  ft  Psalm  li.  )5. 
tt  Prov.  X.  21 ;  xv.  4.  §  §  Psalm  xl.  9,  10,  with  Luke  iv.  16—22.  11 11  Acts 
iv.  20. 


VERSE  14.  23 

How  sinful  is  it  to  employ  our  lips  for  any  but  the  Lord  ! 
Yet  how  sadly  reluctant  are  we  to  employ  theni  for  him! 
Surely  the  day,  when  perhaps  we  have  been  fluent  in  world- 
ly conversation,  and  yet  have  neglected  our  opportunities 
for  speaking  a  word  for  him,  must  be  considered  a  lost  day! 
Is  there  not  much  cruse  for  watchfulness,  prayer,  and  self- 
denial,  lest  by  our  silence  we  should  be  ashamed  of  him, 
whom  by  every  oblio;ation  we  are  bound  to  confess?  If  our 
inability  to  bear  a  testimony  for  our  Lord  is  not  painful  to 
us,*  we  have  the  greatest  reason  to  suspect,  if  not  the  sin- 
cerity, at  least  the  strength,  of  our  attachment  to  his  pre- 
cious name;  and  we  can  do  no  better  tlian  turn  into  our  clo- 
sets with  the  prayer  of  contrition — "Enter  not  into  judg- 
ment with  thy  servant,  0  Lord."f 


14.  I  HAVE  REJOICED  IN  THE  WAYS  OF  THY  TESTIMONIES,  AS  MUCH 
AS  IN  ALL  RICHES. 

Do  we  desire  to  bear  a  testimony  for  God — in  '^declar- 
ing the  judgment  of  his  mouth?"  Then  must  we  realize 
their  supreme  joy  far  above  earthly  treasures;  and  "of  the 
abundance  of  the  heart  our  mouth  will  speak.''  There  is 
indeed  a  real  joy  in  despising  earthly  joys.  <  How  sweet,' 
said  Saint  Augustine,  referring  to  the  period  of  his  conver- 
sion, <  was  it  in  a  moment  to  be  free  from  those  delightful 
vanities,  to  lose  which  had  been  my  dread;  to  part  with 
which  was  now  my  joy. J  More  satisfying  is  the  believer's 
rejoicing  in  the  way  of  God,  than  that  of  the  miser  in  his 
untold  treasures.  Here  he  may  safely  say  to  his  soul, 
"Soul,  thou  hast  much  goods  laid  up  for  many  years;  take 
thine  ease."  And  these  are  the  only  riches  within  the 
reach  of  all.  If  we  are  poor  in  this  world,  it  is  the  Lord's 
providence.     If  we  are  poor  in  grace,  it   is  our  own  fault. 

*  Conip.  xxxix.  1,  2.    Jer.  xx.  9.        t  Psalm  cxliii.  2. 

t  "  Quas  amittere  metus  erat,  jam  dimittere  gaudium  fuit" — Aug.  Confess. 
Book  ix.  Never  man  in  his  unregenerate  state,  by  his  own  confession,  more 
strongly  illustrated  the  truth  of  our  l^ord's  declaration ;  "  Whosoever  committeth 
sin  is  the  servant  of  sin."  (John  viii.  34,  with  2  Pet.  ii.  Ii».)  He  describes 
himself  actually  as  "wallowing  in  the  mire,"  with  as  much  delight  as  if  he  were 
rolling  himself  in  a  bed  of  spices,  or  perfuming  himself  with  the  most  precious 
ointment.  ("  Voluntare  in  coeno,  tanquam  cinnamonis,  et  unguentis  pretiosis.") 
Yet  when  the  word  pierced  his  heart,  and  brought  a  new  bias  and  taste  into  his 
soul,  how  delightfully  was  his  language  changed  in  the  recollection  of  his  past 
*'  excess  of  riot !"     "  Quam  suave  est  istis  suavitatibus  care  re." 


24  EXPOSITION  OF  PSALM  CXIX. 

It.  is  because  we  have  despised  the  counsel  that  speaks  to 
us, — "I  counsel  thee  to  buy  of  me  gold  tried  in  the  fire, 
that  thou  mayest  be  rich.''*  The  believer's  portion  in- 
cludes 'Mhings  present  and  things  to  come;"f  something 
enjoyed,  and  much  more  expected  ;  the  mercies  of  eternity 
added  to  the  blessings  of  time;  the  riches  of  both  worlds; 
all  assured  to  him  by  the  covenant  of  grace  "in  the  way 
of  the  Lord's  testimonies."  And  is  it  not  then  most  strange, 
that  with  such  treasure  in  possession  and  in  prospect,  the 
child  of  God  should  be  so  unmindful  of  it,  so  careless  in 
increasing  his  store,  and  in  confirming  his  own  interest  in 
it?  But  the  riches  of  God's  testimonies  have  this  peculiar 
property,  that  they  cease  to  rejoice  the  heart,  when  they 
are  not  uppermost  there.  Alas!  do  we  not  know  something 
of  this  from  our  own  experience?  Have  there  not  been 
times,  when  they  have  appeared  little  desirable  in  our  eyes, 
and  we  have  actually  rejoiced  in  the  accession  of  some 
worldly  good,  or  the  accomplishment  of  some  worldly  de- 
sire, more  than  in  this  heavenly  treasure?  And  then,  though 
the  believer  rejoices  in  the  whole  of  God's  testimonies,  and 
would  not  for  all  that  this  world  can  afford  lose  a  verse  or 
a  letter  of  his  Bible,  yet  there  are  some  parts  which  he  de- 
lights in  as  his  peculiar  treasure.  A  general  interest  in 
Scripture  does  not  satisfy  him.  Texts,  that  have  been  di- 
rectly applied  to  his  conscience  by  the  power  of  the  Spirit, 
whether  doctrinal,  practical,  or  experimental,  are  especially 
precious;  and  he  will  be  seeking  to  increase  his  little  stock, 
until  he  has  apprehended  the  full  enjoyment  of  the  whole; 
if  indeed  the  fulness  of  that  which  is  called  "  unsearcha- 
ble,"! ^^"  ^^^''  ^^>  '"  ^'^'^  ^'^^  ^^  least,  completely  enjoyed. 
But  it  was  not  so  much  in  the  Lord's  testimonies,  as  "  in 
the  way  of  them,"  that  David  rejoiced — the  way  in  which 
they  lead — "  the  high  way  of  holiness "§ — the  way,  which  is 
so  contrary  to  our  natural  desires  anrl  inclinations,  the  nar- 
row way  of  the  cross — so  revolting  to  flesh  and  blood,  that 
none  but  the  true  sheep  of  Christ  can  ever  enter,  or  con- 
tinue to  walk  in  it.  Yet  we  may  and  must  rejoice  in  it,  as 
the  Lord's  way,  the  way  of  his  appointment,  of  which  he 
hath  spoken  to  his  people — "  Thus  saith  the  Lord,  Stand  ye 
in  the  ways,  and  see,  and  ask  for  the  old  paths,  where  is  the 
good  way,  and  walk  therein,  and  ye  shall  find  rest  for  your 
souls."|| 

*  Rev.  iii.  18.    f  1  Cor.  iii.  2-2.    t  Eph.  iii.  8.     §  Isa.  xxxv.  8.     1|  Jer.  vi.  16. 


VERSE  15.  25 


15.    I    WILL    MEDITATE    IN    THY    PRECEPTS,   AND    HAVE    RESPECT 
UNTO  THY  WAYS. 

How  much  our  rejoicing  in  the  "testimonies'*  of  God 
would  be  increased,  by  a  more  habitual  meditation  upon 
them.  But  this  is  a  resolution  which  the  carnal  mind  can 
never  be  brought  to  make,  and  to  which  the  renewed  mind 
through  remaining  depravity  is  often  sadly  reluctant.  But 
it  is  a  blessed  employment,  and  will  repay  a  thousand-fold 
the  difficulty  of  engaging  the  too  backward  heart  in  the 
duty.  Many  sincere  Christians  allow  themselves  to  be  very 
remiss  in  meditation.  They  are  content  with  reading  the 
word  and  prayer,  and  indolently,  with  scarcely  a  struggle 
or  a  trial,  yield  themselves  up  to  the  conception  of  inability 
sufficiently  to  abstract  their  minds  from  this  employment. 
But  does  meditation  hinder  the  exercise  of  other  duties  of 
equal  importance?  Does  it  not  rather  give  strength  and 
efficacy  to  them,  by  "  stirring  up  the  gift  of  God  that  is  in 
us,''*  and  keeping  the  energies  of  the  heart  in  a  wakeful 
posture  of  conflict  and  resistance?  If  we  are  oppressed 
with  the  difficulty  of  the  resolution  here  expressed,  let  us 
turn  it  into  a  prayer:  "Lord,  help  me  to  *  meditate  in  thy 
precepts.'  "  Meditation,  indeed,  is  the  digestive  faculty  of 
the  soul,  that  which  converts  the  word  into  real  and  proper 
nourishment,  and  seals  the  full  enjoyment  of  its  divine 
blessing  and  support — "  Thy  words  were  found,  and  1  did 
eat  them,  and  thy  word  was  unto  me  the  joy  and  rejoicing 
of  my  heart."t  But  in  this  duty  of  meditation  we  are  not 
only  to  include  the  stated  times  that  we  maybe  able  to  ap- 
propriate to  the  work,  but  the  train  of  holy  thoughts  that 
passes  through  the  mind  during  the  busy  hours  of  the  day. 
And  will  it  not  prove  a  most  blessed  privilege,  if  we  should 
find  by  this  means  an  habitual  flow  of  spiritual  desires  in 
strengthened  exercise,  exciting  the  flame  of  love  within, 
till  at  length  we  i\re  enabled  to  make  the  Psalmist's  resolu- 
tion our  own — "I  will  meditate  in  thy  precepts?"  A  sub- 
ject for  meditation  can  never  be  wanting,  if  indeed  the  sal- 
vation of  Jesus  has  ever  been  made  known  to  our  experi- 

*  2  Tim.  i.  G. 

t  Jer.  XV.  16.    To  this  text  answers  the  definition  of  meditation  given  by 
Bishop  Home  in  this  verse,  as  "  that  exercise  of  mind,  whereby  it  recalls  a 
known  truth,  as  some  kinds  of  creatures  do  their  food,  to  be  ruminated  upon, 
until  the  nutritious  parts  are  extracted,  and  fitted  for  the  purposes  of  life." 
4 


26  EXPOSITION  OF  PSALM  CXIX. 

ence.  How  many,  while  musing  upon  this  glorious  theme, 
have  felt  "the  fire  burn"*  within,  under  the  gracious  in- 
fluence of  their  Lord's  presence  in  the  heart.  Let  us 
therefore  chide  our  dull  and  sluggish  spirits,  that  suffer  the 
precious  manna  to  lie  ungathered  upon  the  ground,  that  are 
slow  to  entertain  these  heavenly  thoughts,  or  rather,  that 
heavenly  Guest,  whose  peculiar  office  it  is  to  "help  our 
infirmities,"!  and  especially  to  "take  of  Christ's  and  show 
it  unto  us.":{:  The  exercise,  however,  of  this,  as  of  every 
other  duty,  may  prove  a  matter  of  form,  or  a  habit  that  im- 
parts neither  pleasure  nor  profit.§  Let  me  then  ask  myself, 
what  distinct  experimental  benefit  have  I  received  from  the 
word?  Do  I  endeavour  to  read  it  with  prayerful  meditation 
until  I  find  my  heart  filled  with  it?  And  what  is  the  prac- 
tical influence  of  my  communing  with  the  word?  Habitual 
*•'  respect  to  the  ways  of  God  will  follow"  meditation  in  its 
precepts,  as  the  invariable  effect.  Thus  the  Psalmist,  else- 
where, speaks  of  his  own  case — "Thy  loving-kindness  is 
before  mine  eyes,  and  I  have  walked  in  thy  truth.''^\  The 
experience  of  Job  speaks  to  the  same  point — "My  foot 
hath  held  his  steps,  his  way  have  1  kept,  and  not  declined. 
Neither  have  I  gone  back  from  the  commandment  of  his 
lips;  I  have  esteemed  the  words  of  his  mouth  more  than 
my  necessary  food."1[ 

16.  I  WILL    DELIGHT    MYSELF**    IN    THY    STATUTES;    I  WILL  NOT 
FORGET  THY  WORD. 

Meditation  and  habitual  respect  to  the  Lord's  statutes 
will  never  fail  to  issue  in  "delight" — yes,  believer,  and  in 
such  a  delight,  as,  however  small  your  attainments  may  be, 
you  would  rather  live  and  die  in  the  enjoyment  of  this  pri- 
vilege, than  in  the  pursuit,  and  even  in  the  possession,  of 
the  most  satisfying  pleasures  of  a  vain  and  empty  world. 
But  if  it  be  a  real  "  delight  in  the  Lord's  statutes/'  it  will 

*  Psalm  xxxix.  3,  and  compare  Psalm  xlv.  1 .  t  Rom.  viii.  26.  X  John  xvi. 
14,  15. 

§  "If  a  chapter  be  read  with  the  eye  merely,  while  the  mind  remains  inat- 
tentive, and  the  book  be  shut  as  soon  as  the  chapter  is  finished,  and  thus,  what 
has  been  read  immediately  escape  the  memory,  what  is  there  to  surprise,  if, 
after  the  whole  Bible  has  been  several  times  read  through,  we  discover  in  our- 
selves no  increase  of  piety  and  devotion." — Professor  Frank. 

II  Psalm  xxvi.  3.       IT  Job  xxiii.  31,12. 

**  "  1  will  solace  and  recreate  myself." — Ainsworth. — A  beautiful  illustration 
of  the  refinement  of  the  word,  when  the  mind  is  tired  out  with  the  toilsome 
incumbering  cares  of  the  world. 


VERSE  16.  27 

be  universal — when  they  probe  the  secret  lurking-places 
within,  and  draw  out  to  the  full  light  the  hidden  indul- 
gences of  a  lusting  heart — when  they  call  for  the  entire 
crucifixion  of  every  corrupt  inclination,  and  the  unreserved 
surrender  of  all  to  the  self-denying  service  of  our  God.  We 
may  mark  this  spirit  as  distinguished  from  the  delight  of 
the  hypocrite,  which  is  rather  to  "  know"  than  to  do  the 
"  ways  of  his  God,"*  and  therefore  which  is  satisfied  with 
outward  conformity,  with  little  or  no  desire  to  understand 
the  errors  of  his  heart,  that  he  might  be  "  cleansed  from 
secret  faults."!  It  will  be  well,  therefore,  to  try  the  sin- 
cerity of  our  obedience,  by  tracing  the  spring  of  it;  and  the 
reality  of  our  love,  by  its  fruitfulness  and  active  cheerful- 
ness in  our  appointed  sphere  of  duty.  We  may  also  observe 
here  an  evidence  of  adoption.  The  servant  mdiy  perform 
the  statutes  of  God,  but  it  is  only  the  son  who  "delights  in 
them."  "The  Spirit  of  adoption,"  therefore,  as  the  princi- 
ple of  delight,  is  the  principle  of  acceptable  obedience  in 
the  Lord's  service.  And  surely  those  who  are  serving 
him  in  this  liappy  filial  walk  are  not  likely  to  "  forget  his 
word."  As  the  eye  is  continually  turned  to  the  object  of 
its  affection,  so  the  eye  of  the  soul,  that  has  been  fixed 
witii  delight  in  the  ways  of  God,  will  be  habitually  rest- 
ing upon  them.  As  one  of  the  w-ise  heathens  observed, 
— "  I  never  yet  heard  of  a  covetous  old  man  who  had  for- 
gotten where  he  had  buried  his  treasure."^  The  reason  is 
abundantly  evident.  His  heart  is  in  it.  And  thus,  if  our 
hearts  "  have  tasted  that  the  Lord  is  gracious,"  if  we  have 
found  a  treasure  in  the  way  of  his  testimonies,  we  cannot 
forget  the  sweetness  of  the  experience,  or  where  to  go  to 
refresh  ourselves  with  the  repetition  of  it.  And  yet  for- 
getfulness  of  his  xyord  is  a  source  of  continual  complaint, 
and  sometimes  also  of  most  distressing  temptation  to  gra- 
cious souls.  ]Not  that  there  is  always  a  real  charge  of  guilt 
upon  the  conscience.  For,  as  Boston  somewhat  quaintly 
observes — "  Grace  makes  a  good  heart-memory,  even  where 
there  is  no  good  head-memory."  Still,  however,  means 
must  be  used,  and  helps  may  be  suggested.  Watchfulness 
against  the  influence  of  the  world  is  of  the  first  importance. 
How  much  of  the  good  seed  is  choked  by  the  springing 

*  Isaiah  Iviii.  2.     t  Psalm  xix.  12. 

X  "  Neo  veio  quemquam  senum  audivi  oblitum,  quo  loco  thesaurum  obruis- 
set." — Cicero  de  Senectute. 


28  EXPOSITION  OF  PSALM  CXIX. 

thorns!*  If  our  hearts  are  ever  refreshed  with  spiritual 
delight,  we  should  be  as  cautious  of  an  uncalled  for  advance 
into  the  world,  as  of  exposing  an  invalid's  susceptible  frame 
to  a  damp  or  unhealthy  atmosphere.  Whatever  warmth 
had  been  kindled  in  spiritual  duties  may  be  chilled  by  one 
moment's  unwary  rush  into  an  unkindly  clime.  We  must 
also  recommend  increasing  attention  to  the  word,  as  the 
means  of  its  preservation! — the  acting  of  *'  faith,"  without 
which  it  will  "  not  profit  "J — the  exercise  of  love,  bringing 
with  it  a  more  habitual  interest  in  the  statutes§ — all  accom- 
panied with  unceasing  prayer  for  the  gift  of  the  Holy  Spirit, 
made  the  express  subject  of  promise  for  this  purpose. || 
Under  this  heavenly  teaching  and  recollections,  what  de- 
light will  be  found  in  the  statutes  !  what  blessed  remem- 
brance of  his  word  !  "  0  Lord  God,  keep  this  for  ever  in 
the  imaginations  of  the  thoughts  of  the  hearts  of  thy  j)eople, 
and  prepare  their  hearts  unto  thee.^lT 


PART    III. 

17.  DEAL    BOUNTIFULLY    WITH    THY    SERVANT,  THAT  I    MAY    LIVE 
AND  KEEP  THY  WORD. 

This  prayer  appears  to  have  been  much  upon  David's 
heart,  and  in  the  substance  and  object  of  it  is  again  repeat- 
ed.** Nor  does  he  fiiil  to  acknowledge  the  answer  to  it.tt 
We  may  remark  from  it,  that  those  who  have  been  taught 
to  prize  the  throne  of  grace,  have  learned  not  to  ask  a  little 
of  God.  Coming  in  the  name  of  Jesus,  they  feel  their 
ground  to  be  sure.  They  plead  the  warrant  of  his  own 
command  and  promise — "  Open  thy  mouth  wide  and  I  will 
fill  it;"tt  and,  "crying  Abba,  Father,"§§  they  dare  to  ex- 
pect all  that  a  wise  and  indulgent  Father  is  able  to  give— 
"  Deal  bountifully  with  thy  servant."  And,  indeed,  re- 
membering what  a  poor,  weak,  empty,  and  helpless  creature 
even  a  gracious  soul  is  in  itself,  it  is  not  to  be  conceived 
that  any  thing  short  of  a  bountiful  supply  can  answer  the 
emergency.     We  may  be  too  bold  in  our  manner  of  ap- 

*  Matt.  xiii.  22.  t  Heb.  ii.  1.  J  Heb.  iv.  2.  §  Verse  15.  ||  John  xiv. 
26.  IT  1  Chron.  xxix.  18.  **  Verse  77.  it  Verse  65.  Coinp.  Psalm  xiii.  6: 
cxvi.  7,  8.    U  Psalm  Ixxxi.  10.     §  §  Rom.  viii.  15.     Gal.  iv.  6. 


VERSE  17.  29 

proach  to  God,*  but  we  cannot  be  too  bold  in  our  expecta- 
tions from  him.  "He  that  spared  not  his  own  Son,  but 
delivered  him  up  for  us  all,  how  shall  he  not  with  him  also 
freely  give  U!<  all  things?"!  What  other  pledge — what 
more  encouragement  can  we  need,  why  we  should  not 
draw  nigh  with  the  largest  desire,  and  the  most  heavenly 
expectations?  The  act  of  prayer  will  increase  the  power  to 
pray;  while  the  enjoyment  realized  in  the  effect  of  prayer 
will  stamp  the  duty  as  our  highest  privilege,  as  the  support 
of  our  daily  and  hourly  life,  support,  and  consolation.  In- 
stead, therefore,  of  saying — "  We  have  nothing  to  draw 
with,  and  the  well  is  deep, "J  let  us  try  what  faith  can  do — 
and  "  with  joy  shall  we  draw  water  out  of  the  wells  of  sal- 
vation."§  Let  us  bring  our  empty  vessels  until  not  one  is 
left.jl  Yes,  believer,  there  is  indeed  a  bountiful  supply  of 
grace — of  every  kind — suited  to  every  want — grace  to  par- 
don— grace  to  quicken — grace  to  bless.  Oh  !  see,  then, 
that  you  come  not  empty  away.  Remember  who  it  is  that 
pleads  before  the  throne.  Remember  that  the  grace  you 
need  is  at  hand.  From  eternity  he  foreknew  your  case. 
He  laid  your  portion  by.  He  has  kept  it  for  the  time  of 
need,  and  now  he  only  waits  for  an  empty  vessel  into 
which  to  pour  his  supply.  He  is  ready  to  show  you,  how 
infinitely  his  grace  exceeds  all  thoughts — all  prayers — all 
desires — all  praises.  And  have  not  you  returned  from  the 
throne  of  grace,  with  a  fresh  spring  of  devoted ness  in  this 
service,  with  every  selfish  thought  forgotten  in  the  desire, 
that  you  "  may  live  and  keep  his  word?"  Nothing  touched 
you  until  you  felt  "  the  love  of  God  shed  abroad  in  y^our 
heart."ir  Nothing  ever  will  touch  or  move  the  reluctant 
heart,  but  an  apprehension  of  bountiful  redeeming  love. 
But  this  will  never  fail  to  influence.  This  it  is  that  makes 
obedience  easy — delightful — natural — in  a  manner  unavoid- 
able. It  "  constrains"**  to  it.  The  soul  now  "  lives,  and 
keeps  the  word."  It  now  lives  supremely  "  to  him  that 
died  for  us  and  rose  again. "ff  The  Christian  motto  and 
character  now  is — "to  me  to  live  is  Christ.":}:.'):  Nor, 
indeed,  does  the  highest  archangel,  he  that  is  nearest  to 

*  A  beautiful  example  of  reverential  approach,  and  of  the  acceptance  mani- 
fested, is  given  in  Abram's  history,  (Gen.  xvii.  3,)  and  is  in  some  degree  illus- 
trated by  the  private  records  of  Luther — Note  on  verses  147,  148. 

t  Rom.  viii.  3v?.  X  John  iv.  11.  §  Isa.  xii.  3.  H  Comp.  2  Kins^s  iv.  3— G. 
11  Rom.  V.  5.    **  2  Cor.  v.  14.     112  Cor.  v.  15.     %%  Phil.  i.  21. 


30  EXPOSITION  OF  PSALM  CXIX. 

the  eternal  throne,  know  a  higher  object  of  existence  than 
this.  And  how  encouraging  the  reflection,  that  in  this 
glorious  object,  the  meanest  servant  in  the  household  of 
God  is  an  equal  participant  with  the  most  blessed  inhabitant 
of  heaven. 


18.    OPEN    THOU    MINE    EYES,    THAT    I    MAY    BEHOLD    WONDROUS 
THINGS  OUT  OF  THY  LAW. 

In  order  to  "  keep  God's  word,"  the  Psalmist  here  prays 
that  he  might  understand  it;  and  though  under  the  teach- 
ing of  the  Spirit  he  had  acquired  "more  understanding 
than  all  his  teachers,"*  yet  we  find  him  ever  coming  to  his 
God  under  a  deep  sense  of  his  blindness  and  ignorance. 
And  this  is,  indeed,  the  invariable  effect  of  divine  teaching, 
so  that  those  who  have  been  best  taught  and  longest 
taught,  will  be  the  most  ready  to  "  sit  at  the  feet  of 
Jesus,"-}-  as  if  they  knew  nothing,  and  had  every  thing  to 
learn.  It  is,  indeed,  an  unspeakable  mercy  to  know  a  little 
of  the  Lord,  and,  at  the  same  time,  to  feel,  that  it  is  only  a 
little  that  we  do  know.  In  this  spirit  we  shall  be  longing 
to  know  more,  and  yet  anxious  to  know  nothing  except  as 
we  are  taught  of  God.  There  are,  indeed,  "  wondrous 
things"  to  be  known  in  God's  law,  things  so  wondrous  that 
"  the  angels  desire  to  look  into  them."|  The  exhibition  of 
the  scheme  of  redemption  is,  in  itself,  a  world  of  wonders. 
The  display  of  justice  exercised  in  the  way  of  mercy,  and 
of  mercy  glorified  in  the  exercise  of  justice,  is  a  wonder 
that  must  fill  the  intelligent  universe  of  God  with  ever- 
lasting astonishment.  And  yet  these  "  wondrous  things" 
are  hid  from  multitudes,  who  are  most  deeply  interested  in 
the  knowledge  of  them.  They  are  "hid"  not  only  from 
the  careless  and  unconcerned,  but  "from  the  wise  and  pru- 
dent, and  revealed"  only  "to  babes "§ — to  those  who  are 
experimentally  acquainted  with  that  important  truth,  that 
a  "  man  can  receive  nothing,  except  it  be  given  him  from 
heaven. "II  The  largest  and  clearest  print  can  never  assist 
our  sight,  as  long  as  a  covering  remains  before  our  eyes. 
The  best  commentary  cannot  enlighten  the  mind  until 
"  the  veil  is  taken  away"  from  the  heart.     Oh!  how  need- 

*  Verses  DO,  100.  t  Luke  x.  39.  t  1  Peter  i.  12.  §  Matt.  xi.  25.  \\  John 
iii.  27. 


VERSE  19.  31 

fill  then,  is  the  prayer — unveil* — "open  thou  mine  eyes." 
Let  the  veil  he  taken  away  from  the  law,  that  I  may  under- 
stand it;  and  from  my  heart,  that  1  may  receive  it.  It  is  a 
most  affecting  consideration,  that  even  Christians  often  find 
the  word  of  God  to  be  to  them  a  sealed  book.  They  go 
through  their  accustomed  portion  without  gaining  any  in- 
creasing acquaintance  with  the  light,  life,  and  pbwer  of  it, 
and  without  any  distinct  application  of  any  part  of  its  con- 
tents to  their  own  experience.  And  thus  it  must  be,  when- 
ever reading  has  been  unaccompanied  with  prayer  for 
divine  influence  and  teaching.  We  not  only  need  to  have 
our  "eyes  opened  to  behold"  fresh  wonders,  but  also  to 
maintain  our  perception  of  those  wonders,  which  we  have 
already  beheld,  that  we  may  continue  to  behold  them  in  a 
new  and  more  spiritual  light.  But  are  we  conscious  of  our 
blindness?  Then  let  us  hear  the  counsel  of  our  Lord,  that 
we  "  anoint  our  eyes  with  eye-salve,  that  we  may  see."t 
The  recollection  of  the  promises  of  divine  teaching  are 
fraught  with  encouragement.  The  Spirit  is  freely  and 
abundantly  promised  in  this  very  character,  as  "the  Spirit 
of  wisdom  and  revelation  in  the  knowledge  of  God. "+  If, 
therefore  we  desire  a  clearer  insight  into  these  "  wondrous 
things"  of  revelation — if  we  would  behold  the  glorious 
beauty  of  our  Immanuel — if  we  would  comprehend  some- 
thing more  of  the  immeasurable  extent  of  that  love,  with 
which  "God  so  loved  the  world,  as  to  give  his  only- 
begotten  Son  "§ — and  of  that  equally  incomprehensible 
love  which  moved  that  Son  so  cheerfully  to  undertake  our 
cause,||  we  must  make  daily,  hourly  use  of  this  important 
petition — "Open  thou  mine  eyes." 


19.  I  AM  A  STRANGER  IN  THE  EARTH".    HIDE    NOT  THY  COMMAND- 
MENTS FROM  ME. 

This  confession,  from  a  solitary  wanderer,  would  have 
had  little  comparative  meaning;  but  in  the  mouth  of  one 
who  was  probably  surrounded  with  every  source  of  worldly 
enjoyment,  it  shows  at  once  the  vanity  "  of  earth's  best 
joys,"  and  the  heavenly  tendency  of  the  religion  of  the 
Bible.     This  appears  indeed  to  have  been  ever  the  charac- 

*  Revela  oculos  meos.  Velamen  detraha  oculis  meis.  Poli  Synopsis.— 
Margin,  Reveal.    Compare  2  Cor.  iii.  14— IG. 

t  Rev.  iii.  18.    t  Eph.  i.  17.    §  John  iii.  IC.     1|  Heb.  x.  5—7. 


32  EXPOSITION  OF  PSALM  CXIX. 

ter  and  confession  of  the  Loid's  people,  and  they  glory  in 
it.*  They  "would  not  live  alvvays,"t  and  they  are  thank- 
ful to  hear  the  warning  voice,  that  minds  them  to  *' arise 
and  depart,  for  this  is  not  their  rest."j:  And  was  not  this 
especially  the  character  not  of  David  only,  but  of  David's 
Lord?  Born  at  an  inn§ — not  "  having  where  to  lay  his 
head "II — suffering  hungerIF — subsisting  upon  alms** — ne- 
glected by  his  owntt — "  looking  for  some  to  take  pity,  but 
there  was  none,  and  for  comforters,  but  he  found  none"|J — • 
might  he  not  justly  take  up  the  confession — "  1  am  a  stran- 
ger in  the  earth?"  But,  as  descriptive  of  the  condition  of 
the  child  of  God,  it  exhibits  him  in  many  most  interesting 
points  of  view;  distant  from  his  proper  home§§ — without  a 
fixed  residence|||| — with  no  particular  interest  in  the  worldfflF 
— and  submitting  to  all  the  inconveniences  of  a  stranger  on 
his  journey  homewards.***  Such  is  the  stranger's  state! 
And  what  does  he  want?  a  guide,  a  guard,  a  companion  — 
to  direct,  secure,  and  cheer  his  way.  Now,  all  this  he 
finds  in  the  word  of  God — "When  thou  goest,  it  shall  lead 
thee;  when  thou  sleepest,  it  shall  keep  thee;  and  when 
thou  awakest,  it  shall  talk  with  thee."ttt  Most  suitable, 
then,  is  his  prayer — "Hide  not  thy  commandments  from 
me."  For  thus,  indeed,  acquaintance  with  the  word  of 
God  makes  up  all  his  hopes,  and  soothes  all  his  sorrows. 
It  supplies  all  the  room  of  friends  and  counsellors.  It  fur- 
nishes light,  joy,  strength,  food,  armour,  and  whatever  else 
the  pilgrim  may  need  on  his  way  homewards.  But  let  us 
put  this  subject  closely  to  ourselves.  As  rational  creatures, 
we  know  that  "our  life  is  even  a  vapour,  which  appeareth 
for  a  little  time,  and  then  vanisheth  a\vay."J± J  As  believers 
we  know  that  we  cannot,  and  we  would  not  call  this  world 
our  home,  and  we  are  assured,  that  it  is  far  better  to  be 
without  it,  than  to  have  our  portion  in  it.  But  do  we  never 
feel  at  home  in  the  midst  of  our  earthly  comforts,  and  thus 
forget  our  proper  character  and  our  eternal  prospects?  Do 
we  always  live,  and  speak,  and  act,  as  "  strangers  in  the 
earth?"  Does  our  conversation  in  the  society  of  the  world 
savour  of  the  home  whither  we  profess  to  be  going?     To 

*  Abraham,  Gen.  xxiii.  4.  Jacob,  Gen.  xlvii.  9.  David,  Psabn  xxxix.  12. 
All,  Heb.  xi.  13. 

t  Job  vii.  16.  t  Mic.  ii.  10.  §  Luke  ii.  7.  ||  Matt.  viii.  20.  H  Matt.  xxi. 
18.  **  Luke  viii.  3.  tt  John  i.  11.  U  Psalm  Ixix.  20.  §§Heb.  xi.  y. 
nil  1  Chron.  xxix.  15.  HIT  Phil.  iii.  20.  ***  Acts  xiv.  22.  tit  Prov.  vi.20— 
22.     ttt  Jaj-nes  iv.  14. 


VERSE  20.  33 

feel  ourselves  "strangers  in  the  earth,"  and  in  the  midst 
of  the  enjoyments  of  the  gifts  of  God,  to  sit  loose  to  them, 
as  if  our  treasure  were  in  heaven,  is  a  sure  mark  of  a  gra- 
cious spirit.  If  the  world,  however,  should  be  gaining  the 
ascendency  in  our  affections,  let  us  only  turn  our  eyes  to 
"the  cross"  of  Calvary.  Let  that  be  the  object  of  our 
daily  contemplation — the  ground  of  our  constant  "glory- 
ing," and  the  world — what  will  it  then  be  to  us?  A 
"crucified"  object!*  And,  lastly,  let  us  not  forget  that  we 
are  looking  forward,  and  making  progress  towards  a  world 
where  none  are  strangers — where  all  are  the  children  of 
one  family,  in  one  eternal  home.  "In  my  Father's  house," 
said  our  gracious  Head,  "are  many  mansions;  I  go  to  pre- 
pare a  place  for  you."f 


20,  MY  SOUL  BREAKETH  FOR  THE  LONGING  THAT    IT   HATH    UNTO 
THY  JUDGMENTS  AT  ALL  TIMES. 

Who  would  not  wish  to  adopt  this  language  of  intense 
desire  and  affection  for  the  ways  of  God,  as  an  accurate 
expression  of  his  own  experience?  It  is  such  fervour  as 
we  find  elsewhere  delineated  in  the  ardent  longings  of  the 
believer  for  communion  with  his  Saviour — "I  charge  you, 
0  daug,hters  of  Jerusalem,  if  you  find  my  beloved,  that  ye 
tell  him  that  1  am  sick  of  love.  Set  me  as  a  seal  upon 
thine  heart,  as  a  seal  upon  thine  arm;  for  love  is  strong  as 
death,  jealousy  is  cruel  as  the  grave;  the  coals  thereof  are 
coals  of  fire,  which  have  a  most  vehement  flame.  Many 
waters  cannot  quench  love,  neither  can  the  floods  drown 
it."J  Nor  does  this  verse  only  mark  the  same  expression 
of  desire,  but  the  same  experience  of  enjoyment.  For 
where  is  this  communion  of  the  church  with  her  Lord  to 
be  found,  but  in  the  way  of  his  judgments? — "Thou  meet- 
est  him  that  rejoiceth  and  worketh  righteousness,  those 
that  remeynher  thee  in  thy  ways.^^^  Now  let  us  contrast 
this  experience  with  the  Church  of  Laodicea,  under  a 
brighter  dispensation,  "  neither  cold  nor  hot,"||  and  inquire 
which  state  most  nearly  resembles  our  own?  But  it  is  not 
only  the  fervour,  but  the  steady  uniformity  of  these  desires 
that  deserves  to  be  remarked.     Religion,  with  David,  was 

*  Gal.  vi.  14.  t  John  xiv.  2.  +  Cant.  v.  8 ;  viii.  G,  7.  §  Isa.  Ixiv.  5. 
11  Rev.  iii.  15. 


34  EXPOSITION  OF  PSALM  CXIX. 

not  a  rapture,  but  a  habit;  constant  and  uniform;  "at  all 
times.''  With  us  such  enjoyments  are  too  often  favoured 
seasons,  happy  moments;  alas!  only  moments — why  not 
days,  and  months,  and  years?  The  object  of  our  desires  is 
a  continual  spring  that  can  never  be  exhausted.  The  affec- 
tion— the  longing  of  the  soul,  can  never  overreach  its  object. 
If,  therefore,  the  desire  is  cherished,  it  will  become  the 
established  habit — the  element  in  which  the  child  of  God 
lives  and  thrives. — But  let  us  make  diligent  search  into  the 
cause  of  the  low  ebbing  of  spiritual  desire.  Perhaps  the 
throne  of  grace  is  not  frequently  visited.  Or,  at  least,  prayer 
for  the  influence  of  the  Spirit  is  neglected.  Or  we  have 
been  un  watchful  against  a  light,  and  vain,  and  worldly  spirit, 
than  which  nothing  more  tends  to  wither  the  growth  of 
spiritual  things.  Or,  probably,  the  workings  of  unbelief 
have  been  too  faintly  resisted.  And  this  is,  of  itself,  suffi- 
cient to  account  for  much  of  that  dulness  which  is  a  matter 
of  such  sad  and  incessant  complaint,  since  the  rule  of  pro- 
cedure in  the  kingdom  of  grace  is — "According  to  thy 
faith  be  it  unto  you."*  Grace  is,  indeed,  an  insatiable 
principle.  Enjovment,  instead  of  surfeiting,  only  serves  to 
sharpen  the  appetite.  Yet  if  we  are  content  to  live  at  a  low 
rate,  there  will  be  ho  progress  in  fruitfulness  or  in  comfort 
— we  know,  desire,  and  are  satisfied  with  little,  and  there- 
fore we  enjoy  but  little — living  as  borderers  on  the  land, 
instead  of  being  able  to  say — "  Surely  it  floweth  with  milk 
and  honey;  and  this  is  the  fruit  ofit.^^  This  is  not  the 
thriving,  the  cheerfulr^ss,  the  adorning  of  the  gospel.  It 
is  rather  the  obscuring  of  the  glory  of  our  Christian  pio- 
fession,  and  of  the  happiness  of  its  attendant  privileges. 

But,  let  us  not  complain  of  lukewarm ness,  without  in- 
quiring for  the  remed}'  against  so  baneful  a  disease.  Let  us 
beware  of  resting  satisfied  with  the  confession  of  the  evil 
to  our  fellow  creatures,  without  "  pouring  out  our  heart  be- 
fore the  Lord."  There  is  a  fulness  of  grace  in  our  glorious 
Head  to  "  strengthen  the  things  that  remain,  that  are  ready 
to  die,"  as  well  as  at  the  beginning  to  "quicken"  us  when 
"dead  in  trespasses  and  sins."  Abundant,  also,  are  the 
promises  and  encouragements  to  poor,  dry,  barren  souls. 
"I  will  heal  their  backslidings — 1  will  be  as  the  dew  unto 
Israel — he  shall  grow  as  the  lily,  and  cast  forth  his  roots 

^  Matt.  ix.  20. 


VERSE  21.  35 

as  Lebanon.  His  branches  shall  spread,  and  his  beauty- 
shall  be  as  the  olive-tree,  and  his  smell  as  Lebanon."*  For 
what  purposes  are  promises  such  as  these  given,  but  that 
we  may  "  fill  our  mouth  with  arguments/'  when  in  the 
contrition  of  faith  we  again  venture  from  a  backsliding 
state  to  "order  our  cause  before  God?"  And  "will  he 
plead  against  us  with  his  great  power?  No — biit  he  will 
put  his  strength  in  us,"f  and  we  shall  yet  again  "run  the 
way  of  his  commandments  "J  with  an  enlarged  heart. 


21.  THOU  HAST  REBUKED  THE  PROUD  THAT  ARE  CURSED,  WHICH 
DO  ERR  FROM  THY  COMMANDMENTS. 

Let  the  histories  of  Cain,§  Pharaoh, ||  Haman,^  Nebu- 
chadnezzar,** and  Herodjf  f  exhibit  the  proud  under  the 
rebuke  and  curse  of  God.  He  abhors  their  personsf  J  and 
their  offerings,§§ — he  "knows  them  afar  off:"||||  he  "  re- 
sisteth  them:"1[1[  "he  scattereth  them  in  the  imaginations 
of  their  hearts."***  Yet  more  especially  hateful  are  they 
in  his  sight  when  cloaking  themselves  under  a  spiritual 
garb — "  which  say,  Stand  by  thyself,  come  not  near  to  me; 
for  I  am  holier  than  thou.  These  are  a  smoke  in  my  nose, 
a  fire  that  burneth  all  the  day^"ttt  Lord,  teach  me  to  re- 
member, that  "that  which  is  highly  esteemed  among  men 
is  abomination  in  thy  sight.":|: i |  David§§§  and  Hezekiah|| || || 
are  instructive  beacons  in  the  church,  that  God's  people, 
whenever  they  give  place  to  the  workings  of  a  proud  heart, 
must  not  hope  to  escape  his  rebuk^.  "  Thou  wast  a  God 
that  forgavest  them,  though  thou  tookest  vengeance  on  their 
inventions."1[1[ir  Something  of  pride,  probably,  influences 
all  that  "do  err"  from  the  Lord's  commandments;  yet 
doubtless  "the  Righteous  Judge"  will  mark  an  infinite 
difference  between  those  errors  which  arise  from  remaining 
imperfection  of  the  renewed  nature,  and  those  which  have 
their  source  in  the  obstinacy  of  the  unrenewed  heart.  Those 
who  are  ever  ready  to  confess  collectively — "Who  can  un- 
derstand his  errors?"****  and  individually — "I  have  gone 
astray  like  a  lost  sheep,"tttt  are  widely  different  in  charac- 

*  Ho9.  xiv.  4—6.  ]  Job  xxiii.  4—6.  t  Verse  32.  §  Gen.  iv.  5,  13— 1(). 
II  Exod.  xiv.  15—31.  IT  Est.  vii.  7—10.  **  Dan.  iv.  29-33.  It  Acts  xii. 
21  —23.  U  Prov.  vi.  1(),  1 7.  §  §  Luke  xviii.  1 1 ,  1 2,  1 4.  ||  ||  Psalm  cxxxviii. 
C.  ITU  1  I'eterv.  5,  with  Prov.  iii.  34.  ^**  Luke  i.  51.  ftt  Isa.  Ixv.  5. 
m  Lukexvi.l5.  §§§  2Sam.xxi.l— 15.  ||{|{|  2Kingsxx.l2,18;  2Chron. 
xxxii.  21.      UllTI  Psalmxcix.8.      ****  Psalm  xix.  12.      tUt   Verse  176. 


i 


36  EXPOSITION  OF  PSALM  CXIX. 

ter  from  the  subjects  of  this  rebuke  and  curse  of  God— • 
**''rhou  hast  trodden  down  all  them  that  err  from  thy  sta- 
tutes, for  their  deceit  is  falsehood."* 

In  meditating  on  this  verse,  let  us  observe  the  expression 
of  the  mind  of  God  concerning  pride.  There  is  no  sin 
more  abhorrent  to  his  character.  It  is  as  if  we  were  taking 
the  crown  from  his  head,  and  placing  it  upon  our  own.  It 
is  man  naturally  making  a  god  of  himself — acting  from 
himself — and  for  himself.  Nor  is  this  principle  less  de- 
structive to  our  own  happiness.  And  yet  it  is  not  only 
rooted,  but  it  often  rears  its  head  and  blossoms,  and  bears 
fruit  in  the  hearts  even  of  those  who  can  truly  say,  they 
"hate  and  abhor"  its  influence.  It  is  most  like  its  father, 
the  devil,  in  serpentine  deceitfulness.  It  is  always  active; 
always  ready  imperceptibly  to  mix  itself  up  with  every 
thing.  When  it  is  mortified  in  one  shape,  it  rises  in  ano- 
ther. When  we  have  thought  that  it  was  gone,  in  some 
unexpected  moment  we  find  it  here  still.  It  can  convert 
every  thing  into  nourishment,  even  God's  choicest  gifts — 
yea,  the  graces  of  his  Spirit.  Let  no  saint,  therefore,  how- 
ever near  he  may  be  living  to  God,  however  favoured  with 
the  shinings  of  his  countenance,  consider  himself  beyond 
the  reach  of  this  temptation.  Paul  was  most  in  danger 
when  he  seemed  to  be  most  out  of  it,  and  nothing  but  an 
instant  miracle  of  grace  and  power  saved  him  from  "  the 
snare  of  the  devil. "t  But  no  more  offensive  exhibition  of 
pride  presents  itself  to  the  eye  of  God,  than  that  resistance 
to  the  humbling  doctrine  of  the  cross,  and  the  humbling 
requisitions  of  the  life  of  faith,  which  makes  the  sure  foun- 
dation of  the  contrite  sinner's  hope  a  stumbling-block,  to 
the  destruction  of  the  unbeliever.  J  Well,  indeed,  it  is  said, 
"  Behold,  his  soul  that  is  lifted  up,  is  not  upright  in  him."§ 
But,  what!  can  a  sinner — can  a  saint  be  proud? — one  that 
has  wasted  so  much  time — abused  so  much  mercy — so 
grieved  the  Spirit  of  God — that  has  a  heart  so  full  of  athe- 
ism— unbelief— selfishness?  Nay,  the  very  pride,  itself, 
should  be  the  matter  of  the  deepest  daily  humiliation,  and 
our  thus  reflecting  on  it  may,  under  the  gracious  influences 
of  the  Spirit,  prove  an  effectual  means  of  subduing  it  in  our 
hearts:  thus  we  shall  overcome  corruption  by  its  own  work- 
ings, and  meet  our  adversary  with  his  own  weapons.    And 

*  Verse  118.        \  See  2  Cor.  xii.  7.        t  Rom.  ix.  32,  33.     1  Pet.  ii.  7,  8. 
S  Hab.  ii.  4. 


VERSE  22.  37 

if  we  should  be  unable  entirely  to  restrain  the  influence  of 
this  cursed  principle,  yet  the  very  sight  of  its  corruption, 
if  it  deepen  the  work  of  contrition,  will  be  overruled  for 
our  spiritual  advancement.  0  blessed  end  intended  by  the 
Lord's  dealings  with  us  !  to  "  humble  and  to  prove  us  " — 
"  to  know,"  and  to  make  us  know, ''  what  was  in  our  hearts, 
that  he  might  do  us  good  at  the  latter  end."*  Let  us  not 
frustrate  his  gracious  intentions,  or  build  again  the  things 
which  he  would  have  destroyed.  May  we  love  to  lie  low 
— lower  than  ever — infinitely  low  before  him  ! 


22.  REMOVE  FROM  ME  REPROACH  AND  CONTEMPT;  FOR  I  HAVE  KEPT 
THY  TESTIMONIES. 

The  proud  under  the  rebuke  of  God  are  usually  distin- 
guished by  their  enmity  to  his  people.  It  is  their  delight 
to  pour  upon  them  "  reproach  and  contempt,''  with  no  other 
provocation  given,  than  that  their  obedience  to  the  testimo- 
nies of  God  condemns  their'  own  neglect.t  If  therefore 
we  are  resolved  to  turn  our  backs  upon  the  world,  and  to 
choose  a  decidedly  contrary  course,  we  must  take  this'* re- 
proach and  contempt"  as  our  portion.  Yet  it  is  such  a 
portion  as  Moses  valued  above  all  the  treasures  of  the 
world:  J  it  is  that  reproach  which  our  Master  himself  "de- 
spised," as  reckoning  it  not  worthy  to  be  compared  with 
"the  joy  that  was  set  before  him."§  For  did  he  bear  his 
cross  only  on  the  way  to  Calvary  ?  It  was  laid  for  every  step 
of  his  path:  it  met  him  in  every  form  of  suffering,  of  "  re- 
proach and  contempt."  When,  therefore,  we  consider  him 
as  taking  up  his  daily  cross  in  the  breathing  of  the  atmo- 
sphere of  a  world  of  sin,  and  in  the  "  endurance  of  the  con- 
tradiction of  sinners  against  himself;"||  when  we  mark  him 
consummating  his  course  of"  reproach  and  contempt,"  by 
"suffering  without  the  gate," — can  we  hesitate  to  "go 
forth  unto  him  without  the  camp,  bearing  his  reproach  ?"^f 
The  trial,  however,  in  many  cases,  especially  if  cast  upon  us 
by  those  whom  we  have  loved  and  valued,  proves  most  se- 
vere; and,  that  we  may  not  faint  under  it,  let  us  follow  Da- 
vid's example,  and  spread  our  case  before  the  Lord — "  Re- 
move from  me  reproach  and  contempt."    Perhaps  contempt 

*  Deut.  viii.  2, 1 6.     t  H eb.  xi.  7.     X  Heb.  xi.  24—26.     §  Heb.  xii.  2.     11  Heb. 
xii  3.     H  Heb.  xiii.  12,  13. 
5 


38  EXPOSITION  OF  PSALM  CXIX. 

is  more  hard  to  bear  than  reproach — we  are  thoiiglit  of  even 
by  our  enemies,  so  much  better  than  we  deserve,  that  it 
strikes  w^th  peculiar  poignancy.  Yet  when  the  prayer  of 
deprecation  is  sent  up  in  submission  to  our  Father's  will, 
doubtless  some  answer,  and  that  the  right  answer,  will  be 
given;  and  whether  the  reproach  be  removed,  or  "grace" 
vouchsafed  "sufficient"  to  endure  it,*  the  issue  will  prove 
alike  for  the  glory  of  God,  and  the  prosperity  of  our  own 
souls.  But  let  us  beware  of  that  "way  of  escape,"  which 
the  insincere  are  ever  ready  to  pursue,  in  returning  to  the 
world.  They  dare  not  act  to  the  full  conviction  of  their 
consciences;  they  dare  not  confront  their  friends  to  avow 
the  determination  of  forming  their  conduct  by  the  princi- 
ples of  the  word  of  God.  This  is  hard — this  is  impossible, 
for  those  who  do  not  bear  this  mark  upon  their  foreheads — 
"  These  are  they  which  follow  the  Lamb  whithersoever  he 
goeth."t  Far  better,  however,  will  be  the  heaviest  oppres- 
sion, under  "reproach  and  contempt,"  than  any  such  en- 
deavour to  remove  it  from  ourselves.  The  desire  to  escape 
the  cross  convicts  the  heart  of  unfaithfulness,  and  will  not 
fail  to  make  way  for  tenfold  difficulties  in  our  path.  Every 
compliance  with  the  world  against  the  voice  of  the  word  of 
God  is  a  step  into  by-paths  which  deviate  wider  and  wider 
from  the  straight  and  narrow  way,  brings  discredit  upon  our 
profession,  proves  a  stumbling-block  in  the  way  of  the 
weak,  and  will  cause  us,  if  not  actually  to  come  short,  at 
least  to  "seem  to  come  short  of  the  promised  rest."| 

But  do  we  really  find  the  weight  of  the  cross  "  above 
that  we  are  able?"  He  that  bore  it  for  us  will  surely 
enable  us  to  bear  it  for  him ;  and  upheld  by  him,  w^e  can- 
not sink.  It  is  a  sweet  exchange,  b}'  which  the  burden 
of  sin  is  removed,  and  bound  to  his  cross;  and  what  re- 
mains to  us  is  the  lighter  cross  of  "  reproach  and  con- 
tempt"— the  badge  of  our  discipleship.§  And  then,  if 
we  have  the  testimony  of  our  consciences  that  in  the  midst 
of  persecution  from  the  world,  we  "have  kept  his  testimo- 
nies,"||  we  have  indeed  a  sm^e  warrant  of  hope  that  all  trials 
that  would  overpress  us  will  be  removed  from  us,  and 
we  shall  be  able  to  testify  to  our  Master's  praise  in  the 
churches  of  God,  that  "  his  yoke  is  easy,  and  his  burden  is 
light."'^[ 

*  2  Uor.  xii.  8,  9.  t  Rev.  xiv.  4.  |  Heb.  iv.  ].  §  Matt.  xvi.  24.  ||  Verses 
61,  C9,  87,  95,  1 10.     11  Matt  xi.  30. 


VERSE  23.  39 


23.    PRINCES    ALSO    DID    SIT    AND    SPEAK    AGAINST    ME;    BUT  THY 
SERVANT  DID  MEDITATE  IN  THY  STATUTES. 

David  might  well  give  his  testimony  to  the  words  of 
the  Lord,  that  they  were  '* tried  words  ;"^  for  perhaps  no 
one  had  ever  tried  them  more  than  himself,  and  certain- 
ly no  one  had  more  experience  of  their  faithfulness,  sweet- 
ness, and  support.  Saul  and  his  "  princes  might  indeed 
sit  and  speak  against  him,"  but  he  had  a  resource  of  which 
they  could  never  deprive  him.  "Not  as  the  vvorld  giveth, 
give  I  unto  you.^'f  As  our  blessed  Master  was  employed 
in  communion  with  his  Father,  and  delighting  in  his  work 
at  the  time  when  the  "princes  did  sit  and  speak  against 
him,"|  so,  under  similar  circumstances  of  trial,  in  the  ex- 
perience of  this  faithful  servant  of  God,  the  habit  of  medi- 
tation in  the  Lord's  statutes  extracted  spiritual  food  for  his 
support:  and  in  this  strength  of  his  God  he  was  enabled  to 
"  suffer  according  to  his  will,  and  to  commit  the  keeping  of 
his  soul  to  him  in  well-doing,  as  unto  a  faithful  Creator."§ 
Not  that  this  form  of  trial  was  peculiar  to  the  history  of 
David.  The  children  of  Israel  in  Egypt,|l  Daniel  in  Baby- 
lon,^ and  the  disciples  of  Christ  in  the  early  ages  of  tiie 
Church,**  have  severally  found  "the  same  afflictions  to  be 
accomplished  in  themselves."  Never,  indeed,  has  Christ's 
^'  kingdom  been  of  this  world. "ff  "  Therefore,  the  world 
knoweth  us  not,  because  it  knew  him  not."|:|:  And  perhaps 
this  is  one  of  the  gracious  reasons  of  our  trials,  to  make  the 
word  of  God  more  precious  by  the  experience  of  its  sustain- 
ing consolations,  in  an  hour  when  the  arm  of  human  power 
may  be  opposed  to  us.  Often,  indeed,  from  a  want  of  a  pre- 
sent application  of  the  word,  Christians,and  especially  young 
Christians,  are  in  danger  of  being  pet  to  rebuke  by  the 
scorner^s  sneer.  We  cannot,  therefore,  estimate  too  highly 
the  importance  of  an  accurate  and  well-digested  acquaintance 
with  this  precious  book.  In  the  appalling  conflicts  of  the 
Christian  warfare,  it  is  "  the  sword  of  the  Spirit,'"§§  which, 
if  it  be  kept  bright  by  constant  use,  will  never  be  wielded 
without  the  victory  of  faith.  So  many  reasons  may  be 
drawn  from  thence  against  fainting  under  persecution,  that 

*  Psalm  xii.  G.  Prayer-book  Translation,  t  John  xiv.  27.  t  John  xi.  47,  54 
—57.  §  1  Pet.  iv.  19.  II  Exotl.  i.  10.  IT  Dan.  vi.  4—6.  "*  Matt.  x.  17,  18. 
Acts  iv.  27—29.     tt  John  xviii.  3G.     tt  1  John  iii.  1.     §§  Eph   vi.  17. 


40  EXPOSITION  OF  PSALM  CXIX. 

the  believer  may  ever  be  ready  "to  thank  God,  and  to 
take  courage.''*  Christ  has  left  it  indeed  as  the  portion  of 
his  people — "In  the  world  ye  shall  have  trihulatioii/'  coun- 
terbalanced however  most  abundantly  by  the  portion  which 
they  enjoy  in  him — "  In  me  ye  shall  have  peace.^f  If 
therefore  the  one  half  of  this  portion  may  seem  hard,  the 
legacy  entire  is  such  as  no  enlightened  soul  can  refuse  to 
accept,  or  indeed  will  receive  without  thankfulness. 


24.    THY   TESTIMONIES    ARE     ALSO    MY    DELIGHT,    AND    MY    COUN- 
SELLORS. 

What  could  we  want  more  in  a  time  of  difficulty  than 
comfort  and  direction]  David  had  both  these  blessings. 
As  the  fruit  of  his  "meditation  in  the  Lord's  statutes,"  in 
his  distress  they  were  his  "delight;''  in  his  seasons  of  per- 
plexity they  were  his  "counsellors,"  directing  his  behaviour 
in  the  "  perfect  way :":):  so  that  though  "princes  sat  and 
spake  against  him,"  they  "could  find  none  occasion  nor 
fault,  forasmuch  as  he  w^as  faithful,  neither  was  there  any 
error  or  fault  found  in  him."§  The  testimonies  of  God 
were  truly  "the  men  of  his  counsel. "||  He  directed  his 
ovvn  conduct  by  the  rules  laid  before  him  in  the  book  of 
God,  as  if  he  was  having  recourse  to  the  most  experienced 
counsellors,  or  rather  as  if  the  prophets  of  his  God  were 
giving  the  word  from  his  mouth. ^  It  seems  the  child  of 
God  has  his  counsel,  as  weU  as  the  sovereign.  On  one  side 
we  see  here  Saul  and  his  counsellors,** — ^on  the  other  side 
David  and  the  testimonies  of  his  God.  Which,  think  ye,  was 
better  furnished  with  that  "  wisdom  which  is  profitable  to 
direct?''  Subsequently,  as  a  king,  David  w\as  constrained  to 
make  "the  testimonies  of  God  his  counsellors,"^!  and 
probably  to  his  constant  regard  to  their  voice,  he  owed 
much  of  his  earthly  prosperity. ±|  But  do  we  improve  the 
privilege  of  being  counselled  in  all  our  difficulties  by  the 
word  of  God?  Surely  then  the  recollection  of  this  privi- 
lege must  increase  our  "delight"   in   it.      Those  indeed 


"  Acts  xxviii.  \r\  j  John  xvi.  .33.  t  1  Sam.xviii.  14.  Psalm ci.  2.  §  Dan. 
vi.  4,  5.  II  Margin.  IT  Cornp.  2  Sam,  vii.  4,  5,  also  xvi.  23.  *"  Verse  23. 
tt  Deut.  xvii.  18—20. 

U  2  Sam.  viii.  G,  14.  Compare  also  his  dying  and  most  encouraging  advice 
to  Solomon  on  this  subject,  founded  doubtless  upon  the  recollection  of  his  o\ati 
experience,  1  Kings  ii.  3. 


VERSE  24.  41 

who  make  the  word  of  God  a  dull  book,  will  ever  find  it  a 
dark  book.     But  those  who  make  it  their  "delight"  will 
never  fail  to  find  it  their  "Counsellors."      But  for  the  en- 
joyment of  its  holy  delight  and  spiritual  counsel  in  times 
of  perplexity,  we  shall  find  a  mere  cursory  reading  of  it  of 
little  avail.     It  must  be  brought  home  to  our  own  expe- 
rience, and  consulted  on   those  trivial  occasions'  of  every 
day's  occurrence,  when,  unconscious  of  our  need  of  divine 
direction,  we  are   too  ot'ten  inclined   to  lean  to  our  own 
counsel.     It  is  this  habitual  use  and  daily  familiarity  with 
it,  as  the  voice  and  word  of  God,  that  will  ever  reflect  its 
heavenly  light  upon  the  many  dark  turns  of  our  pathway 
to  heaven.     It  will  be  to  us  as  a  "pillar  and  a  cloud;"*  as 
the  "Urim  and  Thummim  ;"t  an  infallible  guide  and  coun- 
sellor.    Sometimes,  however,  perplexity  arises  from  the 
conflict,  not  between  conscience  and  sinful  indulgence,  (in 
which  case  Christian  sincerity  would  at  all  times  determine 
the  path,)  but  between  duty  and  duty.     Now  when  duties 
of  acknowledged  obligation   seem  to  interfere  in  their  pre- 
sent claims,  the  counsel  of  the  word  will  mark  their  rela- 
tive importance,  connexion,  and  dependence;  their  suita- 
bleness to  present  circumstances  in  providence;  their  pro- 
bable influence  upon  the  present  frame,  and  acting  princi- 
ples of  the  heart;  the  guidance  which  has  been  vouchsafed 
to  the  Lord's  people  in  similar  emergencies;  and  the  light 
which  the  path  of  our  Great  Exemplar  in  the  daily  routine 
of  life  exhibits  before  us.     The  great  concern,  however,  is 
to  cultivate  the  habit  of  mind  which  falls  in  most  naturally 
with  the  counsel  of  the  word — "walking  in  the  fear  of  the 
Lord, "I  in  simplicity  of  heart,§  in  that   spirit  of  depend- 
ence,||  and  torn  away  from  the  idolatry  of  taking  counsel 
from   our  own   hearts,  we  cannot   'materially  err,  because 
there  is  here  a  suitableness  between  the  dispositions  and  the 
promise — a  watchfulness  against   the  impetuous  bias  of  the 
flesh;  a  paramount  regard  to  the  glory  of  God,  and  a  meek 
submission  to  his  gracious  appointment.     If  the    counsel, 
however,  should  not  prove  infallible,  the  fault  is  not  in  the 
word,  but  in  tlie  indistinctness  of  our  own  perception.     We 
want  not  a  clearer  rule,  or  a  surer  guide,  but  a  more  single 
eye.     And  if,  after  all,  it  may  not  mark  every  precise  act 
of  duty,  (for  to  do  this  "I  suppose  that  even  the  world  it- 

^  Num.  ix.  15—23.    t  Num.  xxvii.  21.    t  See  Psalm  xxv.  12.    §  Psalm  xxv, 
9.     1]  Fsalm  xxv.  4,  5,  cxliii.  8.     Prov.  iii.  5,  (i. 

5* 


42  EXPOSITION  OF  PSALM  CXIX. 

self  could  not  contain  the  books  that  should  be  written/^) 
yet  it  determines  the  standard  to  which  the  most  minute 
acting  of  the  mind  should  be  brought,*  and  the  disposition 
which  will  reflect  the  light  of  the  will  of  God  upon  our 
path.f  Bat  let  it  be  remembered,  that  any  want  of  since- 
rity in  the  heartj — any  allowance  of  self-dependence,§ 
will  ever  close  the  avenues  of  this  divine  light  and  coun- 
sel. We  are  often  unconsciously  "  walking  in  the  light 
of  our  own  fire,  and  in  the  sparks  that  we  have  kin- 
dled."||  Perhaps  we  sought,  as  we  conceived,  the  guidance 
of  the  Lord's  counsel,  and  conceive  that  we  are  walking  in 
it.  But,  in  the  act  of  seeking,  and  as  the  preparation  for 
seeking,  did  we  feel  the  necessity  of  subjecting  our  motives 
and  inclinations  to  a  strict,  cautious,  self-suspecting  scru- 
tiny ?  Was  the  heart  schooled  to  the  discipline  of  the  cross  ? 
Was  "  every  thought  brought  into  captivity  to  the  obedience 
of  Christ?"*!!  Or  was  not  our  mind  and  heart  possessed 
with  the  object,  before  counsel  vvas  sought  at  the  mouth  of 
God?  Oh!  how  careful  should  we  be  to  walk  warily  in 
those  uncertain  marks  of  divine  counsel,  that  fall  in  with 
the  bias  of  our  own  inclination.  How  many  false  steps  in 
the  recoid  of  past  experience  may  be  traced  to  the  counsel 
of  our  own  hearts,  sought  and  followed  to  the  neglect  of 
the  counsel  of  God,**  while  no  circumstance  of  perplexity 
can  befall  us  in  the  spirit  of  humility,  simplicity,  and  sanc- 
tity, when  the  counsel  of  the  Lord  will  fail. 

An  undue  dependence  upon  human  counsel,tt  whether  of 
the  living  or  the  dead,  may  also  operate  unfavourably  to  the 
reception  of  the  full  influence  of  the  counsel  of  the  word. 
Now,  however  valuable  such  counsel  may  be,  and  however 
closely  it  may  agree  with  the  word,  we  must  not  forget  that 
it  is  not  the  vvord — that  it  is  fallible — and  therefore  must 
never  be  resorted  to  in  the  first  place,  or  followed  with  that 
full  reliance,  which  we  are  warranted  to  place  on  the  reve- 
lation of  God.  On  the  other  hand,  what  is  it  to  have  God's 
word  as  our  "  Counsellors?"  Is  it  not  to  have  Himself? 
When  our  Bibles,  in  seasons  of  difficulty,  are  searched  in 
an  humble,  prayerful,  teachable  spirit,  we  are  as  much  de- 
pending upon  the  Lord  himself  for  counsel,  as  if  we  were 
listening  to  an»  immediate  revelation  from  Heaven. 

*  1  Cor.  X.  31.  Col.  iii.  17.  t  Matt.  Vi.  22,  23.  I  1  Sam.  xxviii.  6.  Ezek, 
xiv.  2—4.  §  Prov.  iii.  5,  6.  ||  Isa.  i.  II.  IT  2  Cor.  x.  5.  **  Jof^.  \x.  .14- 
l8a.xxx.  1—3.     tt  isa.ii.  22. 


VERSE  25.  43 

Let  me  then  inquire  what  is  the  counsel  of  God,  that 
speaks  directly  to  myself.  If  I  am  an  unawakened  sinner, 
it  warns  me  to  turn  from  sin* —  it  invites  me  to  the  Saviourf 
— it  directs  me  to  wait  upon  God.]:  If  I  am  a  professor, 
slumbering  in  the  form  of  godliness,  words  of  gracious 
counsel  are  offered  to  show  me  my  real  condition§ — to  in- 
struct me  in  the  all-sufficiency  of  Christ,||  and  to  caution 
me  of  the  danger  of  hypocrisy. H  If  through  grace  I  am 
made  a  child  of  God,  still  do  I  need  my  Father's  counsel  to 
recover  me  from  perpetual  backsliding** — to  excite  me  to 
increased  watchfulness,|-f  and  to  strengthen  my  confidence 
in  the  fulnessof  his  grace,j:}:  andthefaithfulnessof  hislove.§§ 
Ever  shall  I  have  reason  for  the  grateful  acknowledgment, 
— "  I  will  bless  the  Lord,  who  hath  given  me  counsel." |||| 
And  every  step  of  my  way  would  I  desire  to  advance,  glo- 
rifying my  God  and  Father  in  the  expression  of  my  confi- 
dence in  his  counsel  unto  the  end — "  Thou  shalt  guide  me 
with  thy  counsel,  and  afterwards  receive  me  to  glory."^[^ 


PART  IV. 

25.    MY    SOUL    CLEAVETH    UNTO    THE    DUST;     QUICKEN    THOU    MR 
ACCORDING  TO  THY  WORD. 

No  one  can  lay  claim  to  the  character  and  privileges  of  a 
believer,  to  whom  sin  is  not  the  greatest  sorrow  and  the 
heaviest  burden.*"^*  To  have  a  "soul  cleaving  unto  the 
dust,"  and  not  to  feel  the  trouble  of  it,  is  the  black  mark 
of  a  sinner,  "dead  in  sins" — dead  to  God.  To  "know 
the  plague  of  our  own  heart,"ff f  to  feel  our  misery,  to  be- 
lieve the  remedy  and  to  apply  it  to  our  own  case.:|:  +  +  is  the 
satisfactory  evidence  of  a  child  of  God.  Dust  is  the  por- 
tion of  the  world:  they  wish  for  no  better.  But  how 
strange,  how  humbling,  that  the  believer  should  still  con- 
tinue to  have  so  much  connexion  with  the  dust — so  pol- 
luting as  it  is  to  the  touch,  the  taste,  and  the  habit  of  the 

*  Prov.  i.  24—31.  Ezek.  xxxiii.  11.  t  Isa.  Iv.  1.  John  vii.  37,  t  Hosea 
xii.  G.  §  Rev.  iii.  17.  ||  Rev.  iii.  18.  II  Luke  xii.  1.  **  Jer.  iii.  12,  13. 
i\  1  Thcss.  V.  (•).  Rev.  iii.  2.  U  Isa.  xxvi.  4.  §§  Heb.  xii.  5,  (J.  1|||  Psalm 
xvi.  7.  HiI  Psalm  Ixxiii.  24.  **"  Psalm  xxxviii.  4.  ft!  1  Kings  viii.  3d. 
UtRom.  vii  24,25. 


44  EXPOSITION  OF  PSALM  CXIX. 

renewed  man,  yet  that  there  should  be  a  "cleaving  to  it?" 
Alas,  how  close  it  clings!  And  it  is  this  that,  like  the 
dust  of  the  summer  road,  blinds  our  eyes,  and  obscures 
our  prospects.  It  is  this  earthliness  of  the  soul,  that  ob- 
structs our  brighter  view  of  the  Saviour,  dims  the  eye  of 
faith,  and  liides  the  glorious  prospects  which,  if  beheld  in 
the  clear  horizon,  would  enliven  and  invigorate  us  in  our 
heavenly  w^ay.  But  in  the  midst  of  conflict,  humiliation, 
and  discouragement,  the  behever  prays — "  Quicken  me." 
Jesus  "  came  that  we  might  have  life;"  let  us  come  to  him 
*•  that  we  may  have  it  more  abundantly."*  The  plea  is 
such  as  must  ''  have  power  with  God  and  prevail."  Ac- 
cording to  thy  word — "  Faithful  is  he  thatcalleth  you,  who 
also  will  do  it."f  But  how  different  is  the  character  of  the 
professor;  ready,  probably,  to  make  the  same  confession, 
yet  without  humiliation,  without  prayer,  without  faith. 
Nothing  is  more  common  than  to  hear  the  complaint— "My 
soul  cleaveth  unto  the  dust."  The  world  has  such  power 
over  us — we  are  so  cold — so  dead  to  God  !  whilst  perhaps 
the  complaint  is  never  once  brought  to  God — never  accom- 
panied with  earnest  wrestlings  for  quickening  grace.  Nay, 
more,  the  complaint  is  often  the  language  of  self-compla- 
cency, and  urged  as  an  evidence  of  the  good  state  of  the 
heart  before  God.  Yet  it  is  not  the  complaint  of  sickness, 
but  an  application  to  the  physician,  that  advances  the  re- 
covery of  the  patient.  We  do  not  usually  expect  to  im- 
prove our  condition,  by  wishing  it  better,  or  by  mourning 
that  it  is  so  bad.  Nor  is  it  the  confession  of  sin,  but  the 
application  to  him  who  alone  is  able  to  relieve  our  case, 
that  marks  the  real  contrition  of  the  soul  before  God. 
When  confession  evaporates  in  heartless  complaints,  it  has 
little  connexion  with  the  tenderness  of  a  heart,  whose  se- 
cret springs  have  been  touched  by  a  gracious  influence. 
But  when  the  utterance  of  prayer  flows  from  the  expres- 
sion of  complaint,  it  is  the  voice  of  God's  own  "Spirit 
making  intercession  for  us,"J  and  how  sweet  the  encou- 
ragement, that  he  that  "  searcheth  the  hearts,  knoweth  what 
is  the  mind  of  the  Spirit,  because  he  maketh  intercession 
for  the  saints  according  to  the  will  of  God."§  Some  are 
ready  to  give  up  or  delay  their  duty,  when  they  have  been 
unable  to  bring  their  heart  to  it.     But  this  is  indeed  '  Satan 


John  X    10.     f  1  Thess.  v.  23,  24.     |  Rom   viii.  20.     §  Rom.  viii.  27. 


VERSE  26.  45 

getting;  advantage  of  us  '  by  our  ^ignorance  of  his  devices.' 
Quickening  grace  is  not  the  ground  or  warrant  for  duty. 
Indisposition  to  duty  is  not  our  weakness,  but  our  sin — not 
therefore  to  be  indulged,  but  resisted.  We  must  mourn  over 
the  dulness  that  hinders  us,  and  diligently  wait  for  the 
<-  help  we  every  moment  need.'  If  the  door  is  shut,  it  will 
not  be  long  shut  to  him  who  has  iaith  and  piitience  to 
knock  until  it  is  opened.  God  keeps  the  grace  in  his  own 
hands  to  exercise  our  daily  dependence  upon  him.  Now 
let  me  sift  the  character  of  my  profession.  Is  it  such  as 
humbles  me  in  a  painful  sense  of  short-corn. ings?  Am  I 
never  spending  time  in  fruitless  bemoanings  of  my  state, 
which  had  been  far  better  spent  in  vigorous  actings  of 
grace?  If  I  find  "my  soul  cleaving  to  the  dust,"  am  1 
not  sometimes  *•  lying  on  my  face,"*  when  I  ought  to  be 
"taking  heaven  by  violence,"!  by  importunate,  restless  pe- 
titions for  quickening  grace?  Are  my  prayers  invigorated 
by  confidence  in  the  word  of  God?  Is  my  religion  an  ha- 
bitual, persevering,  overcoming  conflict  with  sin? 

0  Lord,  make  me  more  deeply  ashamed  that  "  my  soul 
should  cleave  to  the  dust."  Breathe  upon  me  fresh  influ- 
ence from  thy  quickening  Spirit.  Help  me  to  plead  thy 
word  of  promise;  and  oh  !  may  every  fresh  view  of  my  sin- 
fulness, while  it  prostrates  me  in  self-abasement  before  thee, 
be  overruled  to  endear  the  Saviour  as  daily  and  hourly 
more  precious  to  my  soul.  For,  defiled  as  I  am  in  myself, 
in  every  service  of  my  heail,  what  but  the  unceasing  aj)- 
plication  of  his  blood,  and  the  uninterrupted  prevalence  of 
his  intercession,  gives  me  a  moment's  confidence  before 
thee,  or  prevents  the  very  sins  that  mingle  with  my  prayers 
from  sealing  my  condemnation?  Blessed  Saviour!  it  is  no- 
thing but  thy  everlasting  merit  covering  my  person,  and 
honouring  my  sacrifice  that  satisfies  the  justice  of  an  offend- 
ed God,  and  restrains  it  from  breaking  forth  as  a  devour- 
ing fire  to  consume  me  upon  my  very  knees! 


26.   I  HAVE  DECLARED  MY  WAYS,  AND  THOU  HEARDEST  ME  ;  TEACH 
ME  THY  STATUTES. 

A   BEAUTIFUL  description  of  the  "simplicity  and  godly 
sincerity":}:  of  the  believer's  "walk  with  God."  He  spreads 

*  Josh.  vii.  10.     t  Matt.  xi.  12.     X  Prov.  iii.  6. 


46  EXPOSITION  OF  PSALM  CXIX. 

his  whole  case  before  his  God,  "declaring  his  ways''  of 
conduct  with  filial  confidence,  his  ways  of  diificulty  with 
holy  fellowship,  and  his  ways  of  sinfulness  with  tender  con- 
trition. It  is  his  delight  to  acquaint  hini  with  all  his  un- 
dertakings, and  to  receive  his  direction  :*  to  tell  him  his 
distress,  that  he  may  be  guided  by  his  counsels,  confirmed 
by  his  strength,  pitied  by  his  love,  and  delivered  by  his 
power.  And  how  sweet,  above  all,  to  overcome  his  strange- 
ness under  a  sense  of  guilt,  and  to  lay  open  his  ways  of 
sin  before  him  "without  partiality  and  without  hypocrisy. f 
Then  indeed  he  is  enabled  to  say,  "Thou  heardest  me." 
Before,  it  was  diflerent.  "  When  I  kept  silence,  my  bones 
waxed  old  through  my  roaring  all  the  day  long."|  While 
the  voice  of  ingenuous  confession  w^as  suppressed,  cries  and 
lamentations  were  disregarded.  It  was  not  the  voice  of  the 
penitent  child,  and  therefore,  "where  was  the  sounding  of 
his  Father's  bowels,  and  of  his  mercies  towards  him  ?"§  But 
now  on  the  first  utterance  of  confession  from  his  lips,  or 
rather  on  the  first  purpose  of  contrition  formed  in  his  heart, 
"  while  he  is  yet  speaking," ||  the  pardon,  the  full  and  free 
pardon,  had  been  signed  in  heaven,  and  comes  down  with 
royal  parental  love  to  his  soul — "I  said,  I  will  confess  my 
transgressions  unto  the  Lord,  and  thou  forgavest  the  ini- 
quit:y  of  my  sin."^  Oh!  what  cannot  the  child  of  God,  in 
the  same  spirit  of  ingenuous  confession,  testify  of  the  more 
than  parental  tenderness  v/ith  which  his  "  transgression  is 
forgiven,  and  his  sin  covered."*^  And  thus  he  gains  con- 
fidence in  prayer  for  the  continued  teaching  of  his  Father's 
Spirit;  knowing  that,  as  he  could  not  find  the  way  of  return 
at  first,  so  cannot  he  now  walk  in  it,  except  under  the  gui- 
dance of  his  God — "Teach  me  thy  way,  OLord:  1  will 
walk  in  thy  truth. "tt  "  1  have  declared  my"  ignorance, 
my  sinfulness,  and  my  whole  experience,  before  thee,  in  de- 
pendence on  thy  pardoning  mercy,  thy  teaching  Spirit  and 
assisting  grace — '  And  thou  hast  heard  me."  0  continue 
to  me  what  thou  hast  been,  and  teach  me  more  of  thyself! 
Are  we  sincere  in  our  dealings  with  God?  Are  we  daily 
opening  our  hearts  before  him?  How  often  do  we  treat 
our  Almighty  friend  as  a  stranger!  as  if  we  were  weary  of 

*  Comp.  Fsalm  xxxiv.  4—6.           t  Comp.  Psalm  li.  3;  Ixix.  5.  t  Psalm 

xxxii,  3.       §  Isa.  Ixiii.  In.        \\  Dan.  ix.  20.       IT  Psalm  xxxii.  5.  2  Sam.  xii. 

13.  Compare  Jer.  iii.  12,  13.  ***  Compare  Psalm  xxxii.  1.  Luke  xv. 
Id— 22.     Prov.  xxviii.  13.     1 1  Psalm  Ixxxvi.  1 1 . 


VERSE  27.  47 

dealino;  with  him.  And  when  we  do  "declare  our  ways" 
before  him,  are  we  not  often  content  to  leave  it  as  a  matter 
of  uncertainty  wliether  he  has  heard  us  or  not?  We  think 
too  little  of  the  importance  of  watching  for  an  answer  to 
our  prayers.  It  is  such  an  encouragement  to  pray  again.* 
It  gives  sucl)  a  sweetness  to  the  mercies  received,  when  they 
come  tons  marked  with  this  inscription — "Received  by 
prayer."  It  is  not  our  inevitable  weakness, f  nor  our  la- 
mented dulness,|  nor  our  abhorred  wanderings,^  nor  our 
opposed  distractions, II  nor  our  mistaken  unbelief;^  it  is  not 
any,  no,  nor  all  these,  that  can  shut  out  our  prayer.  If 
"iniquity"  is  not  "regarded  in  our  heart,"  we  may  always 
hear  our  Saviour's  voice — '^Verily,  verily,  I  say  unto  yon, 
Whatsoever  ye  shall  ask  the  Father  in  my  name,  he  will 
give  it  you.  Hitherto  have  ye  asked  nothing  in  my  name. 
Ask,  and  ye  shall  receive,  that  your  joy  iTjay  be  full."** 

It  is  the  echo  of  the  believer  that  answers  to  this  voice 
— "  I  have  declared  my  ways,  and  thou  heardest  me:  teach 
me  thy  statutes."!! 


27.   MAKE  ME  TO  UNDERSTAND  THE    WAY    OF    THY  PRECErTS  :    SO 
SHALL  I  TALK  OF    THY   WONDROUS  WORKS. 

Who  is  there  that  has  ever  been  found  to  understand 
this  way  of  himself?  and  who  has  ever  found  the  Lord  un- 
willing to  show  it  to  him?  "  To  him  that  ordereth  his  con- 
versation aright,  will  I  show  the  salvation  of  God."f  f  A 
man  untaught  by  the  Spirit  of  God  may  be  able  to  criti- 
cise, write,  and  speak,  of  the  word  of  God,  and  may  disco- 
ver much  and  explain  much  to  others  of  the  beauty  and 
importance  of  its  contents.  But  such  a  prayer  as  this  has 
never  ascended  from   his  heart,  and  perhaps  the  necessity 


*  Psalm  cxvi.  1,2.  t  Rom.  vii.  21 .  ^  Mark  xiv.  38,  40.  §  Verse  1 1 3. 
II  Psalm  Ixxxvi.  II,  last  clause.     T[  Mark  ix.  22,  24.     **  John  xvi.  23,  24. 

ft  Every  way  worthy  of  that  great  man,  and  a  most  instractive  illustration  of 
Christian  sincerity,  was  the  resolution  of  President  Edwards: — '  Resolved  to  ex- 
ercise myself  in  this  all  my  life  loug,  viz.  with  the  greatest  openness  to  declare 
my  ways  to  God,  and  lay  open  my  soul  to  him— allmy  sins,  temptations,  diffi- 
culties, sorrows,  fears,  hopes,  desires,  and  every  thing,  and  every  circumstanqe, 
according  to  Dr.  Manton's  twenty -seventh  sermon  on  the  cxix.  Psalm.'  Resol. 
65. — Extracted  from  his  Diary. — Works,  vol.  i.  16. 

tX  Psalm  1.  23. 


48  EXPOSITION  OF  PSALM  CXIX. 

of  it  has  never  occurred  to  his  mind.  And  it  is  doubtless 
the  neglect  of  prayer  for  divine  illumination,  which  pro- 
duces those  false  and  erroneous  views  of  the  doctrines  of 
Scripture,  which  crude,  unexercised  minds  frequently  take. 
Instead  of  humbly  and  simply  asking — "  Make  me  to  un- 
derstand the  way  of  thy  precepts" — they  lean  to  their  own 
understanding, — trust  to  the  bias  of  their  own  judgment, 
and  thus  become  "unstable — wresting  the  Scriptures,"  if 
not  to  their  final  "destruction,"*  at  least  to  the  destruc- 
tion of  their  establishment  and  steadiness  in  the  ways  of 
God.  And  whilst  the  divine  teaching  is  indispensable  in 
order  to  a  right  knowledge  of  the  most  simple  truths  of 
God's  word,  (for  what  truth  is  too  simple  to  be  perverted 
by  carnal  prejudice,  or  misunderstood  by  wilful  ignorance?) 
it  will  be  found  amply  sufficient  to  lead  us  into  that  mea- 
sure of  understanding  which  is  needful  for  us  of  those 
deeper  and  more  mysterious  "  ways  "  of  God,  which  have 
so  often  proved  as  rocks,  upon  which  the  weak  or  the  self- 
conceited  have  struck,  and  thus  "  make  shipwreck  of  their 
faith. "f  And  how  does  this  prayer  remind  us  of  the  pro- 
mise of  the  Spiritij:  to  guide  us  into  a  spiritual  understand- 
ing of  the  way  and  word  of  God — especially  of  the  know- 
ledge of  his  dear  Son?  With  this  promise  in  view,  as  the 
direction  of  his  prayer,  and  the  warrant  of  his  faith,  the 
simple,  heaven-taught  child  of  God  takes  his  place  at  the 
feet  of  his  Saviour,  and  prays- — "  Make  me  to  undeistand 
the  way  of  thy  precepts."  For  he  never  expects  to  make 
one  step  of  advance  in  divine  knowledge  without  such  a 
prayer  as  this — "  If  thou  criest  after  knowledge,  and  liftest 
up  thy  voice  for  understanding;  if  thou  seekest  her  as 
silver,  and  searchest  for  her  as  for  hid  treasures;  then  shalt 
thou  understand  the  fear  of  the  Lord,  and  find  the  know- 
ledge of  God."§  And  when  we  remember  that  a  day  is 
approaching,  when  the  smallest  attainments  in  this  know- 
ledge will  be  of  infinitely  greater  value  than  all  the  know- 
ledge of  the  world,  with  what  earnest  devotedness  should 
we  apply  our  hearts  to  a  clearer  acquaintance  vvith  this 
way,  and  a  more  steady  and  uniform  walk  in  it! 

But  let  us  mark  the  object  for  which  David  desired  un- 
derstanding in  the  way  of  God's  precepts — "  So  shall  I  talk 
of  thy  wondrous  works.'^    And  so  the  humble  believer  will 

*  2  Pet.  ill.  16.    t  1  Tim.  i.  19.      |  John  xvi.  13—15.     §  Prov.  ii.  3—5. 


VERSE  28.  49 

desire  lo  know  more  of  tin's  wa}^  tliat  his  tongue  may  be 
employed  in  commendinp;  it  to  others — not  that  he  may  be 
pleased  with  himself,  and  indulge  in  a  self-complacent 
view  of  his  attainments,  but  that  his  God  may  be  more 
admired  by  him,  and  "  glorified  in  him,"*  and  that  he  may 
advance  himself,  and  lead  others  forward,  in  the  fear,  love, 
obedience,  and  praise  of  God. 

It  is  a  frequent  complaint  with  (/hristians,  that  they  are 
straitened  in  religious  conversation,  and  often  feel  unable 
to  speak  "to  the  use  of  edifying  that  they  may  minister 
grace  to  the  hearers. "t  Here,  then,  is  the  secret  disclosed 
by  which  we  shall  be  kept  from  the  danger  of  dealing  in 
unfelt  truths,  and  "  out  of  the  abundance  of  the  heart  our 
mouths  will  speak. "|  Seek,  then,  to  have  the  heart 
searched,  cleansed,  filled  with  the  graces  of  the  Spirit. 
Humility,  teachableness,  simplicity,  will  bring  light  into 
the  understanding,  influence  the  heart,  "open  the  lips,"  and 
unite  every  member  that  we  have  in  the  service  and  praise 
of  God. 


28.  MY    SOUL    MELTETH    FOR  HEAVINESS ;    STRENGTHEN  THOU   ME 
ACCORDING  UNTO  THY  WORD. 

How  different  the  condition  of  the  people  of  God  from 
the  world  !  and  yet  how  much  more  enviable!  Their  "soul 
melteth  for  heaviness," — so  much  of  the  power  of  sin,  and 
so  little  strength  in  resisting  it !  But  this  is  only  "  for  a  sea- 
son." "  Weeping  may  endure  for  a  night,  but  joy  cometh 
in  the  morning."§  There  is  a  "needs  be"  for  it  while 
it  remains,  and,  in  the  end,  it  will  "be  found  unto  praise 
and  honour  and  glory. "||  Hut  never  are  their  graces  more 
lively,  or  the  ground  of  their  assurance  m^ore  clear,  than 
in  these  sorrowing  seasons  of  conflict.  They  complain,  in- 
deed, of  the  power  of  indwelling  sin  in  all  its  various  act- 
ings. But  their  complaints  are  the  evidences  of  the  power 
of  grace  at  those  very  moments  working  mightily  within 
them.  For  what  is  it  but  the  principle  of  faith  that  makes 
unbelief  their  burden?  What  but  hope  that  struggles  with 
their  fears?  What  but  love  that  makes  their  coldness  a 
grief  to  them?      What  but  humility  that  causes  them   to 

*  Gal.  i.  24.  Matt.  v.  16.  t  Eph.  iv.  29.  t  Matt.  xii.  34.  §  Psalm 
XXX.  5.       II  1  Peter  i.  6,  7. 

6 


50  EXPOSITION  OF  PSALM  CXIX. 

loathe  their  pride?  What  but  the  secret  spring  of  thank- 
fulness that  shows  them  their  unthankfulness,  and  shames 
them  for  it?  And  therefore  the  very  depth  of  their  "  hea- 
viness melting  their  souls"  away,  is  the  exhibition  of  the 
strength  and  establishment  of  God's  work  within,  uphold- 
ing them  in  perseverance  of  conflict  to  the  end;  so  that  the 
believer  would  not  exchange  his  heaviest  moments  with  the 
most  prosperous  condition  of  the  ungodly.  No — i-ather 
would  he  say — '^  Let  me  not  eat  of  their  dainties.'^*  Far 
better,  and,  we  may  add,  far  happier,  is  godly  sorrow  than 
worldly  joy.  In  the  midst  of  his  misery,  the  Christian  is 
most  happy;  nor  would  he  resign  his  gospel  hope,  though 
often  obscured  by  unbelief,  and  clouded  by  fear,  for  "all 
the  kingdoms  of  the  world  and  the  glory  of  them.''  Though 
*'  the  heart  knoweth  his  own  bitterness,  yet  a  stranger  doth 
not  intermeddle  with  his  joy."t  Yet,  indeed,  there  is  a 
bitterness  that  is  keenly  felt.  ^  Sin  is  the  source  of  daily 
heaviness — as  displeasing  to  a  tender  and  gracious  Fathert 
— as  having  pierced  the  heart  that  loves  him,§  and  shed  the 
blood  that  saves  him — and  as  "grieving"||  that  beloved 
friend,  "the  indwelling  Comforter  of  his  soul."  God, 
therefore,  expects  to  see  him  a  mourner,  and  he  feels  he  has 
reason  enough  to  mourn — "My  soul  melteth  for  heaviness." 
But  this  cry  of  distress  is  sometimes  the  utterance  of  the 
child  under  the  needful  chastisement  of  a  father's  love. 
The  world  is  dethroned,  but  not  extirpated  in  the  heart. 
Much  remains  to  be  purged,  much  dross  is  yet  to  be  re- 
moved. The  sources  of  the  too  attractive  earthly  joy  must 
be  imbittered;  and  now  it  is  that  the  discipline  of  the 
cross  forces  the  cry — "  My  soul  melteth  for  heaviness." 
Yet  in  the  midst  of  heaviness  the  child  of  God  cannot  for- 
get that  he  is  loved — that  he  is  saved;  and  the  recollection 
of  this  sovereign  mercy  seems  to  make  the  tears  with 
which  he  mourned  for  sin,  tears  of  joy. 

But  the  heaviness  under  which  we  are  bowed  down,  has 
never  done  its  appointed  work  until  a  sense  of  our  weak- 
ness to  struggle  against  it,  has  brought  us  to  the  throne  of 
grace — "Strengthen  thou  me."     No  burden,  trial,  conflict. 


*  Psalm  clxi.  4. 

t  Prov.  xiv.  10.  "A  good  man  l3'ing  on  his  bed  of  sickness,  and  being  asked 
— Which  were  the  most  comfortable  days  that  he  ever  knew  ]  cried  out — O  give 
me  my  mourning  days;  give  me  my  mourning  days  again,  for  they  were  the 
joyfullest  days  that  ever  I  had."     Brookes's  Works. 

t  Psalm  li.  4.       §  Zech.  xii.  10.       ||  Eph.  iv.  30. 


VERSE  28.  51 

or  difiiculty,  houever  great,  can  stand  before  Ali-ni«>;hty 
strenojth — '^  Fear  not,  thou  worm  Jacob;  thou  shalt  lliresh 
the  mountains,  and  beat  them  small."*  And,  especially, 
when  the  plea  is  drawn,  as  it  is  repeatedly  in  this  psalm, f 
from  the  word  and  promise  of  God — "according  to  thy 
word" — shrill  we  "have  power  with  God  and  prevail.":}; 
For  what  is  that  word?  "As  thy  days,  so  shall  thy  strength 
be."§  "  Will  he  plead  against  me,"  saith  Job,  "with  his 
^•reat  power?  No;  but  he  will  put  strength  in  me."||  Thus 
David  found  it  in  his  own  case — "In  the  day  when  I  cried, 
thou  answeredst  me,  and  strengthenedst  me  with  strength, 
in  ray  soul."^f  And  thus  also,  in  the  experience  of  the 
apostle,  was  this  gracious  voice  given — "  My  grace  is  suffi- 
cient for  thee,  for  m}^  strength  is  made  perfect  in  weak- 
ness."*'^ Abundant  encouragement  also  is  given  from  the 
character  of  God — "  The  God  of  Israel  is  he  that  giveth 
strength  and  povver  unto  his  people  ;"tt  and  as  a  "faithful 
God,  he  will  not  suffer  them  to  be  tempted  above  that  they 
are  able,  but  will  with  the  temptation  also  make  a  way  to 
escape,  that  they  may  be  able  to  bear  it."||  When  we  are 
most  sensible  of  our  utter  helplessness,  and  most  engaged 
in  actings  of  reliance  upon  divine  strength,  then  it  is  that 
the  "soul  melting  for  heaviness"  is  most  especially  upheld 
and  established.  'IVuly,  thei-efore,  may  it  be  said — "  Hea- 
viness in  the  heart  of  man  maketh  it  stoop,  but  a  good  word 
maketh  it  glad."§§  And  how  reviving  is  that  "  good  word" 
of  the  gospel,  which  proclaims  the  office  of  the  Saviour  to 
"  give  the  garment  of  praise  for  the  spirit  of  heaviness," |||| 
and  as  gifted  with  the  "tongue  of  the  learned,  that  he 
-might  know  how  to  speak  a  word  in  season  unto  him  that 
is  weary. "^^[  And  no  less  encouraging  is  it  to  view  him 
"melting  for  heaviness" — "being  sorrowful  and  very 
heav}^,"***  under  the  accumulated  weight  of  Imputed  guilt; 
for  b}^  this  bitter  discipline  "  he  learned,"  "  in  that  he  him- 
self suffi? red,  being  tempted,  to  succour  them  that  are 
tempted. "ttt  Yet  was  he,  like  his  faithful  servant,  sup- 
ported according  to  his  Father's  word.  For  in  the  moment 
of  his  bitterest  agony,  "there  appeared  an  angel  unto  him 
from  heaven  strengthening  him. "  +  :{::}:      And  his  people  are 

*  Isa.  xli.  14,  15.  t  Verses  2o,  41,  58,  &c.  :j:  Gen.  xxxii.  28.  §  Deut. 
xxxiii.  25.  1|  Job  xxiii.  0.  IT  Ps.  cxxxviii.  3.  **  2  Cor.  xi.  8,  9.  ft  Ps. 
Ixviii.  35.  n  1  Cor.  X.  13.  §  §  Prov.  xii.  25.  1|1|  Isa.  Ixi.  3.  MM  Isa.  1.  4. 
**'^  Mark  xiv.  33.      ttj  Heb.  ii.  13.      tU  Luke  xxii.  43. 


52  EXPOSITION  OF  PSALM  CXIX. 

taught  to  expect  that,  "as  the  sufferings  of  Christ  abound 
in  them,  so  their  consolation  also  abouncleth  by  Christ."* 
The  blessed  word  will  supply  all  their  need— life  for  their 
quickening,  light  for  their  direction,  comfort  for  their  en- 
joyment, strength  for  their  support — "Strengthen  thou  me 
according  to  thy  word." 

Lord,  may  I  ever  be  kept  from  despondency — regarding 
it  as  sinful  in  itself,  dishonourable  to  thy  grace,  and  weak^ 
ening  to  my  soul;  and  though  I  must  "  needs  be  son)e  time 
in  heaviness,  through  manifold  temptations,"  yet  let  the 
power  of  faith  be  in  constant  exercise,  that  I  may  be  able 
to  expostulate  with  my  soul — "  Why  art  thou  cast  down, 
0  my  soul,  and  wh}^  art  thou  disquieted  within  me?  hope 
thou  in  God:  for  I  shall  yet  praise  him,  who  is  the  health 
of  my  countenance  and  my  God."f 


29.  REMOVE  FROM  ME  THE  WAY  OF  LYING  ;    AND    GRANT    ME    THY 
LAW  GRACIOUSLY. 

Every  deviation  in  principle  and  conduct  from  the  sti\7it 
and  narrow  path,  is  a  "  way  of  lying."  Every  traveller  in 
the  way  is  the  victim  of  his  own  delusion.  "  He  feedeth 
on  ashes:  a  deceived  heart  halh  turned  him  aside,  that 
he  cannot  deliver  his  soul,  nor  say,  Is  there  not  a  lie  in 
my  right  hand?" J  How  needful,  then,  is  the  prayer— - 
"  Remove  from  me  the  way  of  lying."  If  at  any  time  we 
"should  be  removed  from  him  that  calleth  us  into  the 
grace  of  Christ  unto  another  gospel  :"§  if  erroneous  views 
of  doctrine  should  find  a  place  in  our  system  of  faith;  if  our 
dependence  upon  Christ  should  be  mixed  with  a  secret  lean- 
ing to  something  in  ourselves,  then,  indeed,  this  prayer  will 
apply  most  fitly  to  our  case.  And  if,  as  the  natural  conse- 
quence of  doctrinal  errors,  any  looseness  or  inconsistenc}^ 
should  be  marked  in  our  practice  ;  if  there  should  be  any 
undue  concessions  to  the  world,  any  allowed  sinful  indul- 
gence in  the  heart,  any  shrinking  from  the  daily  cross,  there 
will  be  fresh  occasion  for  this  prayer — "Remove  from  me 
the  way  of  lyin^."  Most  justly  are  ways  such  as  these 
called  "  ways  of  lying."  They  promise  what  it  is  impossi- 
ble, in  the  nature  of  things,  that  they  can  ever  perform,  and 
prove  to  their  deluded  followers,  that  "  they  that  observe 

*  2  Cor.  i.  5.         t  Psalm  xlii.  11.         t  Isaiah  xliv.  20.         §  Gal.  i.  6, 


VERSE  29.  53 

lying  vanities  forsake  their  own  mercies."*  We  can  be  at 
no  loss  to  trace  thei^e  "ways  of  lying"  to  their  proper  source 
— to  liiin,  who,  "  vvhen  lie  speaketh  a  lie.  speaketh  of  his 
own,  for  he  is  a  liar,  and  the  father  of  it."t  As,  in  the  first 
instance  of  transgression,  "he  beguiled  Eve  through  his 
subtilty,"^  what  is  his  constant  employment  througbout  a 
world  lying  under  his  swa}^,  but  to  beguile  the  blinded 
"  cliildren  of  disobedience  "§  into  the  awful  deception  of 
mistaking  their  God,  »nd  into  the  blind  choice  of  preferring 
"broken  cisterns"  to  "the  fountain  of  living  \vaters?"|| 

To  have  "  the  way  of  lying  removed  from  us,"  is  indeed 
a  distinguishing  mercy.  Yet  even  believers  are  often  de- 
viating from  their  course,  and  often  have  to  complain  that 
they  are  out  of  the  way;  probably  because  tbey  neglect  to 
pray  that  "  the  way  of  lying  may  be  removed,"  in  the  only 
etiectual  method — by  the  gracious  knowledge  of  the  law  of 
God.  Truth  and  lying  can  have  no  more  "communion" 
in  the  same  heart  than  "light  and  darkness,"*!!  and  there- 
fore the  establishment  of  the  dominion  of  truth  must  be 
followed   by  the  extirpation  of  its  opposite. 

And  here  the  promise  of  the  covenant  ensures  a  supply 
of  daily  grace  and  heavenly  teaching — "  I  will  put  my  law 
in  their  inward  parts,  and  write  it  in  their  hearts.'-'**  But 
let  us  remember  the  iniportance  of  watching  the  w^ander- 
ings  of  our  hearts,  and  of  ".  keeping  them  with  all  diligence, 
for  out  of  them  are  the  issues  of  life."tt  They  are  the 
leading  wanderers  that  mislead  the  lest.  Wherever  we 
see  wandering  eyes,  wandering  feet,  and  a  wandering 
tongue,  all  flow  from  a  heart  that  has  taken  its  own  liberty 
in  wandering  from  God;  let  us  then  take  the  law  for  our 
rule,  and  the  Spirit,  even  "the  Spirit  of  truth,"  for  our 
guide,  and  we  shall  not  only  find  the  way  marked  out  for 
us,  but  shall  be  directed  and  kept  in  the  way.  And  let  us 
carefully  mark  the  gracious  answer  to  this  prayer,  in  a 
clearer  perception  of  the  truth  of  the  law  of  God,  a  more 
sensitive  shrinking  from  forbidden  objects,  and  a  more  de- 
voted attachment  to  the  way  of  truth. 

*  Jonah  ii.  8.  t  John  viii.  44.  t  Gen.  iii.  1— G,  with  2  Cor.  xi.  H. 
§  Rev.  xii.  S),  with  2  Cor.  iv.  4.  Eph.  ii.  2.  [[  Jcr.  ii.  );?.  IT  2  Cor.  vi.  14. 
^^  Jer.  xxxi.  33.         1  \  Prov,  iv.  2'A. 


64  EXPOSITION  OF  PSALM  CXIX. 

30.    I  HAVE  CHOSEN  THE  WAY  OF  TRUTH;    THY  JUDGMENTS  HAVE 
I    LAID   BEFORE  ME. 

Only  two  ways  lie  before  us  for  our  choice — '^the  way 
of  Ijang,"  and  "the  way  of  truth" — God  by  the  lij^ht  of  his 
word  guiding  us  unto  one — Satan  by  his  temptations  alUiring 
us  into  the  other.  But  until  "the  way  of  lying  is  removed 
from  us,"  "the  way  of  truth  "  must  be  hid.  It  is  the  Lord's 
teaching  that  shows  us  the  way,*  and  his  grace  that  enables 
us  to  "choose"  it.f  And  does  Mary  regret  the  choice 
which  she  made?  Has  any  believer,  in  the  subsequent 
course  of  his  experience,  found  reason  to  alter  his  first  de- 
termination? We  hear  of  one  whose  solid  and  reflecting 
judgment  was  not  likely  to  m.ake  a  rash  or  hasty  clu)ice, 
and  who  tells  us,  in  reference  to  the  outset  of  his  course — 
"  Wiiat  things  were  gain  to  me,  those  I  counted  loss  for 
Christ."  And  instead  of  repenting  of  the  choice  which  he 
had  made,  the  experience  of  twenty  years  only  served  to 
confirm  him  in  it,  and  he  repeats  his  determination,  with 
increasing  energy  of  expression:  "  l^er/,  doubl.lcss,  and  1 
count  all  things  but  loss  for  the  excellency  of  the  know- 
ledge of  Christ  Jesus  my  Lord. "J  In  the  same  spirit  we 
find  one  of  the  ancient  fathers  expressing  himself:  "  If  I 
have  any  possessions,  health,  credit,  leai'ning — this  is  all  the 
contentment  I  have  of  them  — that  I  may  have  something 
to  despise  for  Christ,  who  comprises  in  his  own  person 
all  and  every  thing  that  is  most  desirable.'' §  In  com- 
paring, however,  this  verse  with  the  preceding,  we  cannot 
but  remark  a  striking  illustration  of  the  bias  of  the  be- 
liever's heart.  Through  the  deceitfidness  of  a  heart  ever 
ready  to  "  start  aside  like  a  broken  bow,"  he  feels  in  con- 
tinual danger  of  deviating  into  forbidden  paths.  He  there- 
fore prays — "  Remove  from  me  the  way  of  lying."  But  his 
choice — his  heart's  desire  is  expressed  in  this  verse — "  I 
have  chosen  the  way  of  truth."  Are  we  conscious  of  a 
sincere  desire  to  have  "the  way  of  lying  removed  from  us?" 
Then  it  is  plain  that  we  have  already  "chosen  the  way  of 
truth,"  that  the  "  Spirit  of  Truth  "  has  already  visited  us 
with  his  gracious  influence,  and  is  "guiding  us  into  all 
truth/'  by  guiding  us  to  Him,||  who  is  "the  Truth," <=![ and 

*  Psalm  XXV.  4;  xxxii.  8.  Isa.  xlviii.  17.  1  Psalm  ex.  ^.  Tsai.  xliv.  3—5. 
t  Phil.  iii.  7,  8.  §  Totus  desirabilis  et  totum  desirabilo.— Greg.  Naz.  Orat.  i. 
li  John  xvi.  13,  14.        II  John  xiv.  C). 


VERSE  30.  55 

if  we  are  sincere  and  hearty  in  our  choice,  it  will  be  a 
source  of  daily  lio;ht  and  consolation  to  us.  It  is  not 
indeed  a  smooth  way  that  we  have  chosen.  It  is  often 
ruiiged — always  narrow.  We  may  have  to  encounter  not 
only  the  revilino;  and  the  sneer  of  an  ungodly  world,  but 
even  the  suspicions  of  our  brethren,  wiio  may  not  always  be 
able  to  undei'stand  our  motives.  Yet  if  our  heart  is  up- 
right with  God,  we  shall  be  ready  to  hazard  all  conse- 
quences. Our  choice  is  made,  and  we  are  prepared  to 
abide  the  cost.* 

But  that  our  choice  may  be  daily  established,  let  us  not 
forget  the  treasury,  whence  life,  and  light,  and  grace,  must 
be  sought  in  time  of  need.  Let  us  "lay  the  judgments  of 
Ciod  before  us."  For  we  have  always  some  new  lesson  to 
learn — some  new  duty  to  perform — some  new  snare  to 
avoid.  We  must  walk  therefore  by  rulef — as  under  the 
eye  of  a  jealous  God,  who  weigheth  our  spirits — under  the 
eye  of  the  imgodly,  who  watch  for  our  halting — under  the 
eye  of  weak  Christians,  who  might  be  stumbled  by  our  un- 
steady walk — under  the  eye  of  established  Christians,  who 
will  be  yet  farther  established  by  the  testimony  of  our 
consistent  profession.  But  for  this  strict  and  accurate  walk, 
the  promises  of  the  word  will  be  found  all-sufficient.  The 
obedience  that  is  enjoined,  is  promised.  It  is  the  Lord 
"working  in  us":j:  that  enables  us  to  work  for  him,  and 
while  we  are  humbl}'  depending  upon  his  strength,  and  dili- 
gently improving  our  own,  he  is  pledged  by  proniise  to  as- 
sist ;§  as  we  are  bound  by  duty  to  obey.  But  in  consider- 
ing this  verse,  let  each  reader  inquire — What  choice  have 
I  made.^  I  would  remember  it  is  for  eternity.  And  if, 
llirough  the  grace  that  has  first  chosen  me,  I  have  chosen 
the  wsjy  of  truth,  is  the  efiect  of  this  choice  daily  visible 
in  a  life  and  conversation  well-ordered  according  to  the 
word  of  God?  If  it  is  good  to  "hide  that  word  in  my 
heart," II  as  a  safeguard  against  sin,  it  is  good  also  "to  lay 
it  before  "  my  eyes  as  the  chart  to  guide  my  course — the 
model  to  direct  my  work — the  support  to  uphold  my  weak- 
ness. 

*  l.uke  xiv.  23.       t  See  Gal.  vi   IG.     Phil.  iii.  1G.     t  Phil.  ii.  12,  13.     ha. 
xxvi.  12.         §  Isaiah  xli.  10.     Zcch.  x.  12.         ||  Verse  11. 


56  EXPOSITION  OF  PSALM  CXIX, 

31.    I   HAVE    STUCK    UNTO    THY    TESTIMONIES:    O    LORD,  PUT    ME 

NOT  TO  SHAME. 

While  David  complained  of  his  "soul  cleaving  unto^  the 
dust,'^*  he  was  yet  enabled  to  say,  "I  have  stuck  unto  thy 
testimonies."  And  how  exactly  does  this  experience  ac- 
cord with  the  features  of  every  real  Christian's  heart,  (or 
two  hearts,  as  a  converted  African  expresses  it,)  described 
in  the  aposlle's  picture  of  himself— "I  delight  in  the  law 
of  God  after  the  inward  man,  but  I  see  another  law  in  my 
members,  warring  again?t  the  law  of  my  mind,  and  bring- 
ing me  into  captivity  to  the  law  of  sin,  which  is  in  my 
members.  So  then  w'ith  the  mind  I  myself  serve  the  law 
of  God,  but  with  the  flesh  the  law  of  sin. "f 

In  the  midst,  however,  of  the  most  painful  conflicts  with 
indwelling  sin,  a  child  of  God  will  be  enabled  to  hold  fast 
his  confidence.  The  confidence  he  feels  of  being  a  new 
creature  in  Jesus  Christ,  imboldens  him  to  put  in  his  claim 
among  the  family  of  God. 

But,  reader,  seriously  ask  yourself,  llow  did  you  become 
a  Christian?  Was  it  by  birth  and  education,  or  by  choice? 
If  indeed  by  grace  you  have  been  enabled  to  "choose  the 
way  of  truth,"  then  be  sure  you  cleave  to  it,  so  that  no 
business,  nor  pleasure,  nor  difficulties  turn  you  away  from 
it.  Unless  indeed  you  "stick  to"  your  choice,  better,  far 
better  were  it  that  you  had  not  made  it  at  all.  "No  man 
having  put  his  hand  to  the  plough,  and  looking  back,  is  fit 
for  the  kingdom  of  God.  If  ye  continue  in  my  word,  then 
are  ye  my  disciples  indeed.  It  had  been  better  for  you  not 
to  have  known  the  way  of  righteousness,  than,  after  you 
have  known  it,  to  turn  from  the  holy  commandment  deli- 
vered unto  you."|     Yet  there  must  be  a  daily  conflict  main- 

*  Verse  125. 

i  Rom.  vii  22,  23,  2').  Most  graphically  is  this  conflict  depicted  in  the  mte- 
resting  record  which  Augustine  has  given  of  the  exercises  of  his  own  mind. 
"The  new  will  which  began  to  be  in  me,  whereby  1  would  love  thee,  O  my  God, 
the  only  certain  sweetness,  was  not  yet  able  to  overcome  my  former  will,  con- 
firmed by  long  contiiuaancc.  So  my  two  wills,  the  one  old,  the  other  new;  the 
one  carnal,  the  other  spiritual,  conflicted  between  themselves,  and  rent  my  soul 
by  their  disagreement.  'J'hen  did  1  understand  by  my  own  experience  what  1 
had  read,  how  the  'flesh  lusteth  against  the  spirit,  and  the  spirit  lusteth  against 
the  flesh.'  1  was  myself  on  both  sides,  but  more  in  thai  which  J  approved,  than 
in  that  which  I  condemned,  in  myself,  becaute  for  the  most  part  1  suffered  re- 
luctantly^what  1  did  willingly." — Confess.  Beck  viii.  eh.  5.  Compare  Rom.  vii. 
15—20. 

t  Luke  ix.  G-.\     John  viil.  31.    2relerii.  21. 


VERSE  31.  57 

tallied  with  the  world,  and  what  is  more  difficult,  with  self, 
if  "with  purpose  of  heart  you  would  cleave  to  the  Lord.""* 
You  will  often  be  tempted  to  turn  aside.  The  length  and 
weariness  of  the  way,t  and  the  slowness  of  your  progress, 
are  sources  of  constant  and  harassing  trial.  It  will  be^ 
well,  therefore,  often  to  inquire,  what  was  the  reason  of 
your  original  choice?  Was  it  made  under  the  light,  direc- 
tion, and  encouragement  of  an  awakened  and  enlightened 
conscience?  This  reason  may  well  bind  you  to  "stick  to" 
it;  for  the  more  steadily  you  "hold  fiist  your  profession," 
the  greater  experience  you  will  have  of  its  reality,  the  more 
you  will  be  able  to  overcome  opposing  difficulties,  and  to 
assure  your  own  heart,  that  the  way  which  you  have  chosen, 
and  to  which  "you  stick,"  is  a  "w^ay  of  pleasantness  and 
peace."!  Backslider!  have  you  found  God  "a  wilderness 
or  a  land  of  darkness,"§  that  you  could  think  of  deserting 
him,  and  returning  to  the  world  for  happiness?  Is  it  wise 
to  "forsake  the  fountain"  for  "broken  cisterns?"||  Is  it 
likely  to  make  you  happier  in  this  world?  And  is  it  not  cer- 
tain to  bring  you  to  perdition  in  the  next?  And  have  you 
forgotten  who  it  was  that  befriended  you  in  the  mom.ent  of 
awful  extremity,  and  snatched  you  as  a  brand  from  the 
burning?  Have  you  forgotten  the  costly  proofs  of  his  love, 
when  he  condescended  to  become  a  man,  and  "a  man  of 
sorrows,"^  and  to  die  in  the  agony  of  the  cross,  bearing  the 
curse  for  you?**  And  does  not  gratitude  remind  you,  what 
returns  of  faithfid  service  are  due  from  a  creature  so  infi- 
nitely indebted  to  him  as  you  have  been?  Surely  the  stead- 
fast perseverance  with  which  his  heart  clave  to  the  work 
that  brought  him  down  from  heaven,ti  may  serve  to  put  to 
shame  the  unsteadiness  of  your  purpose  in  "sticking  to  his 
testimonies."  Believer!  you  are  determined  to  abide  by 
your  choice.  But  let  not  your  confidence  be  in  your  own 
strength.  Remember  him,  who  one  hour  declared  that  he 
would  sooner  die  with  Christ  than  deny  him,  and  denied 
him  the  next  hour  with  oaths  and  curses  4 :|:  and  learn  to  fol- 
low up  your  resolution  with  instant  prayer — "0  Lord,  put 
me  not  to  shame."  Leave  me  not  to  myself,  lest  I  become 
a  shame  to  myself,  and  an  offence  to  thy  Church.  "I  will 
keep  thy  statuses,  0  forsake  me  not  utterly. "§§   Dependence 

''Acts  xi.  23.  t  Num.  xxi.  4.  t  Prov.  iii.  17.  §  Jerpmiah  ii.  31. 
11  Jeremiali  ii.  13.  M  Isaiah  liii.  3.  *''  Gal.  iii.  13.  11  Compare  Matt, 
xvi.  23.    Luke  xii.  50.     Heb.  xii.  2,  3.         Matt.  xxvi.  35,  74.         §  §  Verse  8. 


5S  EXPOSITION  OF  PSALM  CXIX. 

upon  the  Lord,  in  a  deep  sense  of  our  weakness  is  the  only 
way  of  perseverance  in  steadfast  obedience.  He  will  never 
shut  out  the  prayer  of  his  faithful  servant.  He  hath  pro- 
mised "  My  people  shall  never  be  ashamed:"*  and,  taking 
firm  hold  of  his  promise,  you   may  "go  on   3^our  way  re- 


32.    I  WILL  RUN  THE  WAY  OF    THY  COMMANDMENTS,  WHEN  THOU 
SHALT  ENLARGE  MY  HEART. 

Let  us  consider  this  determination,  as  the  natural  ex- 
pression of  the  Christian  delighting  in  the  ways  of  God, 
and  let  us  look  for  something  responsive  to  it  in  our  own 
experience.  If  we  "have  chosen  the  way"  of  God^s 
commandments,  and  have  been  able  to  "stick  unto'^  this 
way,  we  shall  wish  to  "run  in  it"  witii  constancy,  activity, 
and  cheerftdness.'  We  shall  want  to  mend  our  pace.  If 
we  walk,  we  shall  long  to  run.  There  is  always  the  same 
reason  for  progress  that  there  was  for  setting  out.  Neces- 
sity, advantage,  enjoyment,  spurs  us  on  to  the  end.  Whether 
therefore  we  have  made  little  or  much  progress,  we  shall 
desire  to  make  more;  we  shall  go  on  praying  and  walking, 
and  praying  that  we  may  walk  with  a  swifter  motion:  we 
shall  be  dissatisfied,  yet  not  discouraged,  "faint,  yet  pur- 
suing."! Now  this  is  as  it  should  be.  This  is  after  the 
pattern  of  the  holy  apostle — "Bretliren,  I  count  not  my- 
i^elf  to  have  apprehended:  but  this  one  thing  I  do:  for- 
getting those  things  which  are  behind,  and  reaching  forth 
unto  those  things  which  are  before,  1  press  toward  the 
mark  for  the  prize  of  the  high  calling  of  God  in  Christ 
Jesus. "J  Hut  we  must  mark  the  secret  as  well  as  the  pat- 
tern of  Christian  progress — looking  beyond  the  Apostle, 
and  the  "so  great  a  cloud  of  witnesses  with  which  we  are 
encompassed" — and  "looking  unto  Jesus. "§  Faith  is  the 
principle  of  life,  and  supplies  the  daily  motion  of  life,  by 
directing  our  eye  to  him  as  "the  Author,"  until  he  "be- 
comes the  Finisher"  of  our  faith.  This  is  at  once  our  duty, 
our  privilege,  our  happiness,  and  our  strength.  This  is  the 
point  at  which  we  begin  to  run.  Hitherto  the  shackles  of 
sin,  self-righteousness,  and  unbelief,  had  hindered  us:  now 
we  "so  run,  that  we  may  obtain. "|| 

*  Joel  ii.  27.  t  Judges  viii.4.  t  Fhil.  iii.  13,  14.         §  Hob.  xii.  1,  2' 

11  1  Cor.  ix.  24. 


VERSE  32.  59 

But  "the  way  of  God's  commandments"   is  "the  race 
set  before  us" — the  way  of  love  and  holiness — yet  a  way, 
in  which  we  "are  sore  let  and  hindered"    by  a  straitened 
heart.      And  how  often  do   we   feel   the   heart,  as   it   were, 
shut  up  that  "it  cannot  get  forth:"*  faith   so  low — desires 
so  faint — hopes  so  narrow,  that  it  seems  impossible  to  make 
progress.      Perhaps   we  "did  run  well,"  and    have    been 
"  hindered. "j"     Perhaps  the  soul   has   been  asleep  in  care- 
lessness or  self-indulgence;  or  unbelief  in  some  of  its  varied 
forms  has   prevailed;  and   thus,  while  we   "are   not  strait- 
ened" in  God,  we  "are  straitened  in  our  own  bowels.":j:  But 
if  the  rich  fool   thought  of  enlarging  his  barns  when   his 
stores  had  increased  upon  him,§  should  we  not  be  sending 
up  the  petition — "0  that  thou    wouldst   bless   me    indeed, 
and  enlarge  my  coast I"||   Vvhatever  cause  we  have  to   cry 
oyt — "My  leanness,  my   leanness,"^[ — still,  let   us,  in   the 
exercise  of  faith  and  prayer,  be   waiting  for  a  more  cheer- 
ful ability  to  love,  serve,  and   praise.     Let  us   be  restless 
till  the  prison  doors  are  again  opened,  and  the  command  is 
issued  to  the  prisoners — "Go  forth;  and  to  them  that  are  in 
darkness — Show  yourselves.     They  shall  i^ved  in  the  ways, 
and  their  pastures  shall  be  in  all  high  places,""*^  The  bless- 
ed "ways  of  God's  cotnmandments"  lie  before  us,  and  who 
knoweth  but  the  Lord  will  once  more  shine  upon  us,  once 
more  unloose  our  fetters,  and  renew  our  strength  ?     Every 
motion,  however,  must  proceed  from  the  Lord's  touch  upon 
the  heart.     Our  jesolutions  may  be  sincere,  but  without  a 
spirit  of  dependence   we  "shall  faint  and   be  weary,  and 
utterly  fall."     "I  will  run,"  saith  the  believer — but  how? 
"not  in    my  own   strength,  but    by  the    good    hand  of  my 
God   upon    me,"!'!'    enlivening   and    enlarging  my  heart. 
"  Where  the  Spirit  of  the  Lord  is,  there  is  liberty."|:|:     Let 
me  begin  betimes — make  haste — keep  straight  on — fix  my 
eye  upon  the    mark — "endure  unto   the  end."     Surely  I 
may  hope  for   healing,  for   quickening  life   and  power.     I 
may  yet  expect  "the  oil  of  gladness"  to  make  my  chariot 
wheels  move  with  ease,  and  in  a  frame  of  blessed  surprise 
shall  I  exclaim — "Or  ever  1  was  aware,  my  soul   made  me 
like  the  chariots   of  Amminadib."§§     Godly  sorrow  had 
made  me  serious.       Now  let  holy  joy   make   me  active. 

*  Psalm  Ixxxviii.  8.  t  Gal.  v.  7.  t2  Cor.  vi.  12.  §  Luke  xii.  1 6— 
19.  II  1  Chron.  iv.  10.  11  Isa.  xxiv.  16.  **  Jsa.  xlix.  D.  tlEzravii.  9. 
ItaCor.  ui.  17.         §§Can.  vi.  12. 


60  EXPOSITION  OF  PSALM  CXIX. 

"The  jojT-  of  the  Lord  is  my  strength/'*  and  I  am  ready, 
under  the  power  of  constraining  love,t  to  work,  to  toil  and 
to  obey.  I  am  ready  to  run  without  weariness,  to  "march 
onward"  without  fainting,:}:  not  measuring  my  pace  by  the 
strength  which  1  find  in  myself,  but  looking  to  him  who 
"strengtheneth  with  all  might  by  his  Spirit  in  the  inner 
man."§     ^ 

Happy  fruit  of  wrestling  prayer  and  diligent  waiting  on 
God!  Joy  in  God,  and  strenglh  to  walk  with  him,  with 
increasing  knowledge  of  him,  increasing  communion  with 
him,  and  increasing  confidence  in  him. 


PART    V. 

33.  TEACH  ME,  O  LORD,  THE  WAY  OF  THY  STATUTES,  AND  I  SHALL 
KEEP  IT  UNTO  THE  END. 

What  a  high  and  heavenly  privilege  is  it  to  be  under 
the  teaching  of  our  gracious  Lord  !  "Lord,  to  whom  shall 
we  go?" II  "Who  teacheth  like  thee?"1F  Who  can  effec- 
tually teach  beside  thee?  Have  we  not  found,  in  coming 
to  thee,  that  the  invincible  unteachableness  of  the  dullest 
heart  has  been  overcome,  sight  given  to  the  blind,  and  un- 
derstanding to  the  simple?  Spiritual  knowledge,  however, 
will  prove  of  little  avail,  unless  it  is  employed  for  the  pur- 
poses of  practical  obedience.  What  do  we  gain  by  the  dis- 
covery even  of  important  truth,  if  our  own  hearts  and  lives 
be  not  moulded  into  the  likeness  of  it — if  we  do  not  feel 
its  influence,  enlightening,  persuading,  constraining  the 
soul  unto  "the  obedience  of  faith?"  Perhaps  it  may  be 
considered  one  of  the  most  striking  proofs  of  tiie  divine 
origin  of  the  "statutes"  of  Scripture,  and  of  the  seal  of 
God  stamped  upon  them,  that  there  is  no  thought  of  our 
heart  connected  with  Christian  practice,  that  is  not,  in  this 
holy  book,  directed  to  its  proper  end.  How  often  do  we 
see  the  most  clear  instructions  in  the  regulation  of  our 
conduct,  flow  from  single  sentences  or  expressions  in  these 
"statutes;"  evidently  proving  an  infinite  wisdom   in  their 

*  Neb.  viii.  10.  12  Cor.  v.  44.  t  Isa.  xl  31.  "March  onward."  Rp. 
Lowtli's  Version.         §  Eph.  iii.  IC.         ||  John  iv.  68.         IT  Job  xxxvi.  22. 


VERSE   33.  61 

distribution,  a  reference  in  the  eternal  mind  to  every  detail 
ot"  practical  duty,  and  a  divine  power  and  unction  applying 
the  word  to  the  several  circumstances  of  daily  conduct. 
For,  indeed,  what  mind  but  the  mind  of  God  could  have 
comprehended,  in  so  small  a  compass,  such  a  vast  system  of 
instruction?  In  this  view,  therefore,  prayers  for  divine 
teaching;  are  intimately  connected  with  the  principle  of 
obedience.  For  how  can  we  "keep"  a  way  which  we  do 
not  understand?  And  who  was  ever  taught  the  way  of  the 
Lord's  statutes,  without  marking  in  them  a  spiritual  beauty 
and  sweetness,  that  needed  no  other  constraint  to  win  and 
direct  tiie  heart?  Walking  in  this  path,  we  may  derive  a 
comfortable  evidence  of  union  with  the  Saviour* — "the 
love  of  God  is  perfected  in  us"t — and  our  confidence  is 
established  before  God.J  Yet  the  way  is  narrow,  easy  to 
mistake,  and  indeed  impossible  to  find,  except  the  Lord 
teach  us  daily  by  his  Spirit,  as  well  as  by  his  word.  And 
therefore  we  go  on  to  the  end  with  this  prayer — "Teach 
me,  0  Lord,  the  way  of  thy  statutes."  But  the  object 
nearest  to  the  believer's  heart,  and  that  which  causes  many 
an  anxious,  and  too  often  many  an  unbelieving  thought,  is 
perseverance  unto  the  end.  He  is  not  satisfied  with  tran- 
sient emotions  of  love,  or  a  short-lived  course  of  sincerity. 
The  burden  of  his  prayer  is,  that  his  walk  may  be  steady — 
uniform — "unto  the  end;"  always  intent  upon  the  n^ark. 
And  this  crowning  blessing  is  secured  by  the  promise  of 
divine  teaching,§  and  seals  to  him  the  hope  of  victory  over 
his  spiritual  enemies,  and  the  participation  of  the  Saviour's 
glory. [|  Confidence,  however,vvithout  prayer,  is  most  daring 
presumption;  but  when  an  assurance  of  "keeping  the  way 
to  the  end  "  is  preceded  by  continual  supplications  for  di- 
vine teaching,  then  we  may  consider  it  as  the  holy  grace 
of  perseverance.  Peter  indeed  vehemently  protested,  but 
Peter  forgot  to  pray,  and  thei'efore  he  fell.  What  a  mercy 
to  be  interested  in  that  covenant,  which  engages  for  the 
continuance  of  believers  in  this  "way  of  God's  statutes!" 
"I  will  put  my  fear  in  their  hearts,  that  they  shall  not  de- 
part from  me.  I  will  put  my  law  in  their  inward  parts,  and 
write  it  in  their  hearts,  and  I  will  be  their  God,  and  they 
shall  be  my  people."  IF 

*John  iii.  24.     1  1  John  ii.  5.     1 1  John  iii.  22.      §  I  John  ii.  27.     ||  Rev. 
ii.  26—28.      II  Jer.  xxxii.  40;  xxxi.  33. 


62  EXPOSITION  OF  PSALM  CXIX. 

34.    GIVE    ME    UNDERSTANDING,    AND    I    SHALL    KEEP    THY    LAW  ; 
YEA,  I  SHALL  OBSERVE  IT  WITH  MY  WHOLK   HEART. 

<He  that  is  his  own  teacher,'  says  Bernard,  'has  a  fool 
for  his  master.'  Man  cannot  teach  what  he  does  not  know; 
and  of  God  and  of  his  law  he  knows  nothing.  Therefore  the 
beginning  of  wisdom  is  a  consciousness  of  ignorance,  a  dis- 
trust of  our  own  understanding,  and  a  desire  to  be  taught 
of  God — "  Give  me  understanding.''  This  spiritual  under- 
standing is  the  gift  of  Jesus  Christ.*  The  Saviour  directs 
us  to  himself  as  the  fountain  from  whence  it  flows — "lam 
the  light  of  the  world  *,  he  that  followeth  me  shall  not  walk 
in  darkness,  but  shall  have  the  light  of  life."t  And  this 
understanding  differs  from  mere  intellectual  discernment  or 
speculative  knowledge,  as  being  an  influential  principle, 
and  the  spring  of  spiritual  activit}^  in  our  walk  with  Go(i;| 
so  that  our  obedience  is  not  merely  outward  and  reluctant, 
but  the  actings  of  filial  delight  and  wholeness  of  heart — 
not  only  looking  to  keep  the  law  of  God  to  the  end,  during 
our  whole  life,  but  every  day  of  our  life  ^^wilh  our  wliolc 
hearts  Have  we  made  the  blessed  choice  of  a  soul  that 
is  still  restless  in  seeking  more  love  to  God,  and  greater 
alacrity  in  his  service?  Do  we  long  to  engage  our  hearts 
with  more  entire  devotedness  to  the  work  of  obedience? 
Then  such  a  prayer  as  this  will  be  suitable  as  the  expression 
of  our  need,  and  as  the  utterance  of  an  humble,  resolute 
petitioner.  It  is  not  enough  that  we  have  once  received, 
unless  we  are  constantly  receiving.  We  must  ask,  that  we 
may  receive,  but  after  we  have  received  we  must  ask  again. 
Still,  however,  such  a  prayer  as  this  is  never  offered  up 
until  the  soul  has  in  part  received  what  it  is  here  seeking 
for.  The  natural  man  is  more  or  less  "wise  in  his  own 
conceit,"  and  has  therefore  no  idea  of  his  need  of  divine 
teaching.  But  even  a  clear  apprehension  of  the  doctrines 
of  the  Bible,  and  of  the  "truth  as  it  is  in  Jesus,"  will  not 
satisfy  the  real  believer.  "Give  me  understanding" — is 
still  the  prayer  of  the  most  advanced  proficient  in  the  ways 
of  God,  not  only  that  I  may  believe  these  doctrines,  but 
that  I  may  adorn  them.  And  in  every  occasion  of  need, 
in  every  path  of  duty,  this  cry  is  repeated,  with  an  impor- 
tunity that  is  never  wearisome  to  the  ears  of  our  gracious 
Father.     And  in  how  many  unnoticed  instances  has  the  an- 

^  1  John  ii,  20;  v.  20.        t  Jdin  viii.  12;  also  xii.  46.        \  See  Col.  i.  9,  10, 


VERSE  35.  63 

swer  been  vouchsafed,  when  some  clear  and  heavenly  ray 
darting  unexpectedly  into  the  nund,  or  some  providential 
concurrence  of  unforeseen  circumstances,  has  disentano;led 
a  pith,  before  intricate  and  involved,  and  marked  it  before 
us  with  the  light  of  a  sunbeam.  Hovv  many  whispers  of 
conscience — hovv  man^^  seasonable  suggestions  in  moments 
of  darkness  atid  perplexity  may  the  observant  child  of  God 
record,  as  the  answer  to  this  needful  prayer — "Whoso  is 
wise,  and  will  observe  these  things,  even  they  shall  under- 
stand the  loving-kindness  of  the  Lord."*  And  tluis  it  is, 
that  our  growth  in  spiritual  understanding  will  evidence 
itself  in  the  steady  consistency  of  a  well-ordered  conversa- 
tion— "Who  is  a  wise  man,  and  endued  with  knowledge 
•among  you  ?  Let  him  show,  out  of  a  good  conversation,  his 
works  with  meekness  of  wisdom. "|  If  our  understanding 
is  found  conducive  to  our  holiness  and  happiness  in  the 
ways  of  God,  we  cannot  doubt  that  it  cometh  from  him 
''who  giveth  liberally  and  upbraideth  not.*':j: 


35.    MAKE   ME  TO  GO  IN  THE  PATH  OF    THY  COMMANDMENTS;    FOR 
THEREIN    DO  I  DELIGHT. 

Equally  ignorant  are  we  of  the  path  of  Ood's  command- 
ments,  and  impotent  to  walk  in  it.  "The  light  of  ///^"§ 
is  therefore  promised,  at  once  to  "gix^e  us  understanding,'' 
and  to  "make  us  to  go  in  the  path."  Blindness  is  to  be 
removed,  light  poured  in,  and  quickening  life  to  walk  in 
the  light.  Thus  "all  is  of  God,"  who  "openeth  the  eyes 
of  the  blind,"  and  "worketh  in  us  to  will  and  to  do  of  his 
good  pleasure."||  Is  there  any  natural  inclination  towards 
this  path?  Far  from  it.  "The  carnal  mind  is  not  subject 
(o  the  law  of  God,  neither  indeed  can  be.""fi"  There  must 
be  therefore  some  new  bias,  some  constraining  principle  in- 
troduced. There  must  be  an  act  of  the  power  of  God — 
"Turn  thou  me,  and  I  shall  be  turned."**  "Make  me  to 
go  in  the  path  of  thy  commandments."  If  ever  we  have, 
through  a  spiritual  acquaintance  with  this  path,  found  some 
delight  in  it,  still  we  want  accelerated  motion  to  run  with 
increasing  alacrity.  We  want  to  take  "the  Lord  God  for 
our  strength,  and  he  shall  make  our  feet  like  hind's  feet, 

*  Psabi  cvii.  43.  t  James  iii.  13.  %  James  i.  5.  §  John  viii.  12.  H  Phil. 
iL  13.       H  Rom.  viil  7.      **  Jer.  xxxi.  IS. 


64  EXPOSITION  OF  PSALM  CXIX. 

and  shall  make  us  to  walk  upon  our  high  places."*  Some- 
times the  path  may  appear  uninviting,  when  seen  with  the 
eye  of  sense,  rather  than  with  the  eye  of  faith.  Through 
this  distorted  vision  all  its  difficulties  are  brought  into  full 
view,  while  all  its  counterbalancing  enjoyments  are  hid. 
Let  us^  however,  exercise  that  "faith  which  is  the  substance 
of  things  hoped  for,  the  evidence  of  things  not  seen  ''t  Let 
us  exhibit  our  proper  character,  "walking  by  faith,  and  not 
by  sight," I  and  our  discernment  of  unseen  things  will  be 
more  clear,  and  our  enjoyment  of  them  more  permanent. 
The  prayer  will  then  be  with  increasing  earnestness  of 
desire — "Make  me  to  go  in  the  path  of  tl)y  command- 
ments.'* 

But  we  must  not  be  content  with  walking  in  this  way; 
we  must  seek  to  "delight  in  it."  Delight  is  the  mar- 
row of  religion.  "  Ood  loveth  a  cheerful  giver,"§  and  ac- 
cepts obedience  only  when  it  is  given,  not  when  it  is  forced. 
He  loves  the  service  of  that  man,  who  considers  it  his  highest 
privilege  and  pleasure  to  render  it,  and  whose  heart  re- 
joices in  the  way,  "as  a  giant  to  run  his  race."||  Fervent 
prayer  and  cheerful  obedience,  mark  the  experience  of  the 
thriving  Christian.  As  a  true  "child  of  Zion,  he  is  joyful 
in  his  King:"1[  he  loves  his  service,  and  counts  it  "perfect 
freedom,"  the  dominion  of  love,  mercy,  and  grace.  13ut 
what  does  the  poor,  weak,  self-condemned  penitent  say  to 
this  description  of  a  child  of  God?  He  is  distressed  by  it, 
and  because  he  thinks  he  cannot  find  the  same  marks  in 
himself,  he  concludes  that  he  does  not  belong  to  the  hea- 
venly family,  not  considering  that  his  very  gri<f  is  caused 
by  his  love  to,  and  delight  in,  that  way  in  which  he  is  so 
hindered,  and  in  which  he  daily  prays — "Make  me  to  go." 
It  was  probably  the  same  sense  of  weakness  and  inability 
"to  go  in  the  path  of  God's  commandments,"  which  urged 
David's  prayer,  and  if  it  urges  yours,  poor,  trembling  peni- 
tent, if  it  sends  you  to  a  throne  of  grace,  you  will,  ere  long, 
receive  an  answer  of  peace,  and  "  go  on  your  way  re- 
joicing." 

If,  then,  each  of  us  can  say  of  this  path — "therein  do  I 
delight  " — we  are  not  only  following  the  "  man  after  God's 
own  heart,"  but  we  bear  the  image  of  David's  Lord,  and 
our  forerunner  in  this  path.       He  could   testify  to  his  Fa- 

*  Hab.  iii.  19.      t  Heb.  xi.  1 .       J  2  Cor.  v.  7.       §  2  Cor.  ix.  7.       \\  Psalm 
xix.  5.       II  Psalm  cxlix.  2. 


VERSE  36.  65 

ther — ^'I  delight  lo  do  thy  will,  0  my  God,"*  and  to  his 
disciples — "  I  have  meat  to  eat  that  ye  know  not  of.  My 
meat  is  to  do  the  will  of  him  that  sent  me,  and  to  finish  his 
work:"t  and  as  a  proof  of  the  intenseness  of  his  joy,  he 
could,  to  their  great  amazement,  "go  hefore  them":^  to  Je- 
rusalem, unappalled  by  the  "  baptism  "§  of  blood  which 
awaited  him,  yea,  even  "  straitened  "  with  the  unquencha- 
ble ardour  of  his  love,  "  until  it  was  accomplished." 

36.    INCLINE    MY    HEART    UNTO    THY    TESTIMONIES,    AND    NOT    TO 
COVETOUSNESS. 

But  what  is  that  power  of  God  which  we  just  now  con 
ceived  to  be  necessary  to  "  make  us  to  go  in  the  path  of 
his  commandments?"  No  other  force  is  employed  than  that 
of  love.  He  touches  our  hearts  by  his  Spirit,  and  inclines 
them  to  himself.  It  is  the  bowing  and  bending  of  the  will 
to  follow  the  gracious  touch  of  the  Spirit,  by  which  the 
Lord  effectually  inclines  and  draws  us.  Thus  '^  the  day 
of  his  power,"  in  which  he  "makes  us  willing,"||  is  "a 
time  of  love."^  "I  drew  them,"  saith  he,  "with  cords  of 
a  man,  with  bands  of  love."**  And  when  it  is  remembered 
that  our  hearts  are  not  only  naturally  indisposed  to  this 
way  of  God,  but  that  there  is  a  strong  counteracting  bias 
in  the  soul,  the  need,  and  force  of  such  a  prayer  as  this — 
"  Incline  my  heart" — will  be  deeply  felt.  The  contrary 
bias  within,  opposing;  the  workings  of  the  renewed  man,  is 
covetousness — a  principle  or  habit,  that  assumes  a  thousand 
shapes  and  forms  of  gratifying  self  at  the  expense  of  love 
to  God.  Few  but  are  ready  to  decry  and  condemn  it  in 
others,  while  perhaps  it  ma}^  be  cleaving  to  themselves  as 
their  besetting  sin.  When  the  mind  is  suffered  to  grasp 
after  the  world,  as  if  we  were  seeking  our  whole  portion  in 
it,  we  have  the  greatest  reason  to  "  take  heed  "  to  our 
Lord's  admonition,  and  "  beware  of  covetousness."|f  When 
we  invest  earthly  gratifications  with  any  inherent  excel- 
lency, we  put  them  in  the  place  of  God,  and  (for  the  time 
at  least)  are  under  the  influence  of  covetousness,  If,  tiien, 
in  our  intercourse  with  the  world,  we  feel  an  undue  balance 
to  our  own  interest,  oh  !  let  us  seek  that  the  bent  of  our 
heart  may  be  "inclined  unto  the  testimonies  of  our  God." 

*  Psalm  xl.  8,  with  Heb.  x.  7.      t  John  iv.  32,  34.      }  Mark  x.  32.     §  Luke 
xil  50.     11  Psalm  ex.  3.     M  Ezek.  xvi.  8.     **  Hosea  xi.  1,     it  Lvike  xii.  15. 

r,* 


66  EXPOSITION  OF  PSALM  CXIX. 

And  if  our  natural  inclination  is  to  covetousness,  let  us  not 
forget  to  inquire  how  far  it  is  subdued  in  us?  Are  we  will- 
ing to  part  with  our  substance  at  the  Lord's  will? — not  only 
with  our  superfluities,  or  the  refuse  of  what  we  possess, 
but  with  that  which  seems  to  be  necessary  to  us?  Do  we 
desire  to  sit  loose  to  our  earthly  comforts,  and  to  restrain 
that  "inordinate  concupiscence  within,"  which  in  the  sight 
of  God  is  "idolatry?"*  Does  covetousness  never  show  itself 
in  discontent  with  the  Lord's  dealings  with  us,  and  an 
eagerness  to  "seek  great  things  for  ourselves,"  when  he  hath 
said,  "Seek  them  not?"t  That  which  the  world  call  a  ge- 
nerous, liberal,  noble  spirit,  may  consist  with  much  of  a 
covetous  principle.  For  covetousness  will  part  with  much, 
if  but  the  darling  object,  the  idol,  is  retained.  But  how 
shall  we  discern  the  answer  to  this  prayer]  We  may  be  en- 
couraged to  hope  that  an  answer  is  given,  when  our  carnal 
desires  have  less  ascendency;  when  we  are  enabled  to  deny 
the  motions  of  this  besetting  sin,  and  to  act  in  opposition 
to  it;  when  our  temperance  of  mind  in  earthly  things  is 
increased,  and  our  "affection"  more  steadily  "set  on 
things  above."  There  is  probably  no  propensity  of  the 
heart,  that  offers  more  powerful  resistance  to  the  in.fluence 
of  the  gospel.  How  much  of  the  good  seed  of  the  kingdom 
that  was  springing  up  with  the  promise  of  a  plentiful  har- 
vest, has  this  weed  of  rank  luxuriance  "choked,  that  it  has 
become  unfruitful !"|  But  we  must  not  expect  to  have 
our  prayers  for  the  deliverance  from  this  destructive  prin- 
ciple answered,  without  an  earnest  and  sincere  determina- 
tion in  the  Lord's  strength  to  mortify  it.  Let  us  seek  to 
"incline  our  hearts  to  the  testimonies  of  God,"  exercising 
"  the  life  of  faith  "  in  daily  dependence  on  the  Lord  for  the 
provisions  of  this  world,  and  for  a  realizing  apprehension  of 
the  glories  of  eternity.  Earthly  caies  will  then  be  cast  upon 
God,§  and  earthly  prospects  will  lose  their  lustre. ||  But 
let  us  not  forget  that  the  desire,  the  inclination,  the  princi- 
ple of  covetousness,  even  if  it  is  not  brought  into  active  and 
perceptible  motion,  is  destructive  of  the  life  of  religion,  and 

*  Col.  iii.  5.     Comp.  Epti.  v.  5.     Job  xxxi.  24.     t  Jer.  xlv.  24. 

J  Mark  iv.  19. — The  example  of  the  rich  young  man,  Matt.  xix.  21,  22. 
Ananias  and  Sapphira,  Acts  v.  1,2.     Demas,  2  Tim.  iv.  10. 

§  See  Heb.  xiii.  5,  also  Matt.  vi.  25—33. 

II  Luke  xii.  16.  "A  man's  life  consisteth  not  in  the  abundance  of  the  things 
which  he  possesseth" — illustrated  by  the  parable,  verse  16—21, 


VERSE  37.  67 

unless  subdued  by  grace,  is  most  fatal  in  its  effects — "They 
that  will  be  rich,*  fall  into  temptation  and  a  snare,  and 
into  many  foolish  and  hurtful  lusts,  which  drown  men  in 
destruction  and  perdition."  Awful  warning  to  professors! 
"The  love  of  money  is  the  root  of  all  evil;  which  while 
some  have  coveted  after,  they  have  erred  from  the  faith, 
and  pierced  themselves  through  with  many  sorrows/'f  A 
most  important  exhortation  to  the  people  of  God!  "but 
thou,  0  man  of  God,  flee  these  things,  and  follow  after 
righteousness.'^ ±  If  the  Lord  loves  you,  he  will  not  indeed 
lose  you;  but,  unless  you  "take  heed  and  beware  of  covet- 
ousness,"  he  will  not  spare  you.  In  the  midst  therefore 
of  temptation  without,  and  a  world  of  sin  within,  go  on 
your  pilgrimage  to  heaven,  witli  this  prayer  indelibly  fixed 
on  your  heart — "Incline  my  heart  unto  thy  testimonies, 
and  not  to  covetousness." 

37.    TURN  AWAY  MINE   EYES  FROM   BEHOLDING    VANITY;  AND 
QUICKEN  THOU  ME   IN  THY  WAY. 

How  hard,  nay,  how  impossible  it  is,  without  the  con- 
tinued exercise  of  watchfulness  and  prayer,  to  detain  the 
heart  in  the  service  and  the  ways  of  God!  Naturally  in- 
clined to  evil,  and  hankering  after  forbidden  paths,  a  thou- 
sand vanities  steal  it  away  in  a  moment,  and  every  object 
around  furnishes  fuel  for  temptation.  What  need  have 
we  to  cry  to  God  our  Saviour  all  the  way  to  heaven — 
"Turn  away  mine  eyes  from  beholding  vanity.-"  Vanity  is 
sin,  because  it  "  is  not  of  the  Father,  but  of  the  world,'^§  and 
it  includes  "all  that  is  in  the  world,  the  lust  of  the  flesh, 
and  the  lust  of  the  eyes,  and  the  pride  of  life."  Detail  is 
unnecessary  in  reckoning  all  the  sum  of  vanity,  or  in  en- 
larging on  any  particular  items.  The  preacher,  the  son  of 
David,  has  done  it  for  us;  standing  on  the  vantage  ground, 
and  taking  within  his  view^  the  farthest  horizon  of  earthly 
excellency,  he  pronounces  his  judgment — "Vanity  of  va- 
nities, saith  the  preacher,  vanity  of  vanities:  all  is  vanity."|| 
That  many  a  promising  profession  has  been  blasted  by  the 

*  Oi  (iouXo/uirot  TiXovreir,  I  Tim.  vi.  9.  The  very  desire  or  inclination  to 
he  rich  bears  the  stamp  of  a  heart  seeking  to  divide  its  services  betv^^een  God  and 
Mammon,  and  therefore  unfaithful  to  him  who  by  just  right  claims  the  supreme 
— undisputed  whole — "  My  son,  give  me  thine  heart." 

ilTim.  vi.  10.    Ilbid.  vi.  11.     §  I  John  ii.  16.     ||  Eccl.  i.  2;  also  ii.  1  — 


68  EXPOSITION  OF  PSALM  CXIY. 

'^choking  lusts  of  other  things,"  we  have  just  had  occasion 
to  mention;  and  that  many  a  sincere  profession  has  been 
exposed  to  hurt  by  the  same  deadly  influence,  is  evident 
from  the  solemn  caution  given  to  the  disciples  of  Christ — 
*' Take  heed  to  yourselves,  lest  at  any  time  your  hearts 
be  overcharged  with  surfeiting  and  drunkenness,  and  the 
cares  of  life,  and  so  that  day  come  upon  you  unawares."* 
There  are.  indeed,  some  who  seem  to  walk  as  if  they  were 
proof  against  temptation.  We  see  them  venturing  to  the 
very  edo;e  of  the  precipice,  under  a  vain  assurance  that  no 
danger  is  to  be  npprehended.  But  such  confidence  as  this  is 
upon  the  brink  of  a  grievous  fall.f  The  tender-hearted 
child  of  God,  like  David,  while  he  trusts  in  the  promise, 
that  "Sin  shall  not  have  dominion  over  him,"j  knows 
that  he  can  only  enjoy  the  comfort  of  it,  or  live  in  the  as- 
surance of  it,  while  he  is  shrinking  from  every  thing  that 
is  likely  to  hurt  and  endanger  him.  He  "hates  even  the 
garment  spotted  by  the  flesh, "§  and  remembering  how 
often  his  outward  senses  have  ministered  to  the  workings 
of  his  weak  and  treacherous  heart,||  he  prays  with  ferven- 
cy and  with  perseverance — "Turn  away  mine  eyes  from 
beholding  vanity."  Probably  David  might  feel  that  he 
had  especial  need  for  this  prayer,  from  the  recollection 
of  the  circumstances  of  his  own  sin. IF  Yet  none  that 
know  that  they  carry  about  with  them  a  histing  heart,  will 
find  this  prayer  unsuitable  to  their  circumstances  of  daily 
temptation.  But  we  must  watch  as  well  as  pray.  For  as 
watchfulness  without  prayer  is  presumption,  so  prayer 
without  watchfulness  is  self-delusion.  To  pray  that  our 
eyes  may  be  "  turned  from  vanity,"  without  "  making  a 
covenant  with  our  eyes,"**  that  they  should  not  behold  it, 
is  like  "  taking  fire  in  our  bosoms,"  and  expecting  "not  to 
be  burnt,"tt  because  we  have  prayed  that  we  might  not  be 
burnt.  If  we  desire  not  to  be  "led  into  temptation,"  we 
must  "watch  that  we  enter  not  into  it."  J  J  Unless  we  wish 
to  be  insnared,  we  must  keep  at  a  proper  distance  from  the 
danger.  If  we  pray  for  safetj' — "  Lead  us  not  into  tempta- 
tion," we  must  avoid  the  circumstances  and  occasions  of 
temptation ;  thus  showing  the  sincerity  of  our  prayer  by  the 
watchfulness  of  our  conduct.     And  thus,  if  we  are  really 

*  Luke  xxi.  r5  J.  \  Prov.  xvi.  18.  t  Rom.  vi.  14.  §  Jude  23.  |1  See 
Num.  XV.  39.  Jos.  vii.  21.  IT  2  Sam.  xi.  2.  **  Job  xxxi.  1.  ft  Prov.  vi. 
27,  2^.      U  Compare  Matt.  vi.  10,  with  xxvi.  4L 


VERSE  38.  69 

afraid  of  sin,  we  shall  be  equally  afraid  of  tem])tation  to 
sin.  ''The  knife  will  he  put.  to  the  throat  if  we  be  given 
to  appetite."*  "We  shall  be  afraid  of  the  wine  when 
sparkling  in  the  glass. "t  Who  has  not  found  the  eye  an 
inlet  to  sin?  When  Eve  beheld  the  forbidden  fruit,  perhaps 
she  did  not  think  of  taking  it;  and  when  she  took  it,  did 
not  think  of  eating  it:  but  "the  beginning  of"  sin  "is  as 
the  letting  out  of  water,"  whose  progress  once  opened  may 
beat  down  all  before  it.J  When  Bunyan's  pilgrims  w^ere 
obliged  to  pass  through  Vanity  Fair,  assailed  by  tempta- 
tions and  allurements  on  every  side,  they  stopped  their  eyes 
and  ears,  and  quickening  their  pace,  cried,  "  Turn  away 
mine  eyes  from  beholding  vanity."  A  striking  reproof  to 
us,  who  too  often  loiter  and  gaze,  until  we  begin  to  covet 
those  vanities  to  which,  as  Christians,  we  "are  dead."§ 
]5ut,  that  we  may  offer  effectual  resistance  in  the  moment  of 
danger,  let  us  be  constant  in  seeking  at  once  the  preventing 
grace  of.God  to  turn  away  our  eyes  and  heart  from  tempta- 
tion, and  his  quickening  grace  to  urge  us  forward  in  a  more 
steady,  active,  habitual  progress,  in  the  way  to  heaven. 
Let  the  eye  and  the  heart  be'kept  looking  towards  Canaan, 
and  the  world,  with  all  its  flowery  paths  of  vanity,  will  ap- 
pear a  dreary  wilderness,  and  Christ  and  heaven  the  only 
objects  of  desire.  "He  that  shutteth  his  eyes  from  seeing 
evil,  he  shall  dwell  on  high:  his  place  of  defence  shall  be 
the  munition  of  rocks:  bread  shall  be  given  him,  his  water 
shall  be  sure."||  Precious  promise  to  those  that  flee  from 
temptation! 


38.    STABLISII    THY    WORD  UNTO    THY    SERVANT,  WHO  IS  DEVOTED 
TO  THY  FEAR. 

If  "the  fear  of  the  Lord  is  the  beginning  of  wisdom,"^ 
a  "treasure,"**  a  "strong  confidence, "ft  and  "afountain  of 
life;":j:J  how  wise,  how  rich,  how  safe,  how  happy  is  he  that 
"is  devoted  to"  it.  Blessed  indeed  is  he  w^ith  every  spi- 
ritual blessing — with  the  favour  of  his  God,§§  the  secret 
manifestations  of  his  love,|l||  the  teaching  of  his  grace,^^f 
and  the   mercy  of  his  covenant.***     The  principle,  so  far 

*  Prov.  xxiii.  I.  t  Verses  31,  32.  t  Gen.  iii.  6,  with  Prov.  xvii.  14. 
§  See  Col.  iii.  2,  3.  (|  Isa.  xxxiii.  15,  16.  TI  Ps.  cxi.  10.  **  Isa.  xxxiii.  6. 
tt  Prov.  xiv.  2G.        n  Prov.  xiv.  27.      §§  Ps.  xxxiii.  18.      [HI  Ps.   xxv.  14. 

1FTI  Ps.  XXV.  12.    ***  Ps.  ciii.  17. 


70  EXPOSITION  OF  PSALM  CXIX. 

from  being  the  spirit  of  bondage,  flows  into  the  heart  from  a 
sense  of  forgiveness— "  There  is  forgiveness  with  thee, 
that  thou  mayest  be  fearecir"^  It  is  also  invigorated  by 
an  interest  in  gospel  privileges;  for  "receiving  a  kingdom 
which  cannot  be  moved,"  we  are  exliorted  to  seek  for 
'•grace  whereb\^  we  may  serve  God  acceptably,  with  re- 
verence and  godly  fear.'' \  It  also  completes  the  character 
of  a  "  servant  of  God,  devoted  to  his  fear  "  in  an  obedience 
of  choice,  of  reverence,  and  of  love;  "joining  himself  to 
the  Lord  to  serve  him,  and  to  love  the  name  of  the  Lord,  to 
be  his  servant."]:  Yes,  gracious  Lord,  I  had  rather  be 
bound  than  loosed.  I  only  wish  to  be  loosed  from  the 
bonds  of  sin,  that  I  might  be  bound  to  thy  service  for  ever. 
My  heart  is  treacherous,  and  I  care  not  what  bonds  are  laid 
on  me.  ''  0  Lord,  truly  I  am  thy  servant,  thou  hast  loosed 
my  bonds;"§  I  am  "devoted  to  thy  fear."  Is  this  my  de- 
sire, m}^  mind,  my  determination,  my  character?  Then  let 
me  come  and  plead  my  title  to  an  interest  in  the  promises 
of  the  word — rich  and  free,  "exceeding  great  and  pre- 
cious "|| — all  mine — "yea,  and  amen  in  Christ  Jesus:"1[ 
let  me  come  and  plead  at  the  throne  of  grace,  that  every 
word  miay  be  "stablished  "  in  my  victory  over  sin,  ad- 
vancing knowledge  of  Christ,  experience  of  his  love,  confor- 
mity to  his  image,  and  finally  in  my  preservation  in  him 
unto  eternal  life.  But  I  must  inquire,  how  far  has  the 
fear  of  God  operated  with  me  as  a  safeguard  from  sin,** 
and  an  habitual  rule  of  conduct?! f  I  observe  that  David's 
confidence  in  the  promises  of  God,  far  from  lessening  his 
jealousy  over  himself,  only  made  him  more  "devoted  to 
the  fear"  of  God.  And  if  my  assurance  be  well  ground- 
ed, it  will  be  ever  accompanied  with  holy  fear;  so  that 
my  progress  may  be  known  \)y  my  "standing  more  in  awe 
of  God's  word;"J±  having  a  more  steady  abhorrence  of  sin, 
and  a  dread  of '*  grieving  the  Holy  Spirit  of  God."  Thus 
this  filial  fear  produces  a  holy  confidence,  while  confidence 
serves  to  strengthen  fear,  and  their  mutual  influence  quick- 
ens our  devotedness  to  the  work  of  the  Lord.  How  interest- 
ing is  it  to  remark  that  the  gospel  privilege  of  assurance  is 
not  confined  to  the  New  Testament  dispensation.     It  was 

*  Ps.  cxxx.  4.  Compare  Jer.  xxxiii.  8,  9.  Ilos.  iii.  5.  f  Heb.  xii.  28. 
X  Isa.  Ivi.  §  Psalm  ex  vi.  16.  1|  'Z  Pet.  i.  4.  U  2  Cor,  i.  20.  **  Gen.  xxxix.  9. 
Neh.  V.  15.    Prov.  xvi.  G.     H  Prov.  xxiii.  17.    U  Verse  16J. 


VERSE  39.  71 

evidently  enjoyed  by  the  ancient  saints  of  God.*  David 
is  here  seeking  it,  when  he  pleads, "  Stablish  thy  word  unto 
thy  servant."  The  direct  act  of  faith — the  faith  of  affiance, 
as  it  regards  God  in  Christ,  his  engagements,  and  his  pro- 
mises, cannot  be  too  confident.  The  reflex  act  of  faith — 
the  faith  of  assurance,  marking  our  conformity  to  the  cha- 
racter to  whom  the  promise  belongs,  and  our  consequent 
interest  in  it,  may  possibly  in  some  cases  be  too  strong. 
But  certainly  in  proportion  as  our  interest  in  the  great  sal- 
vation is  assured  to  us,  will  be  the  exercise  of  our  faith  in 
pleading  our  interest  in  the  several  promises  included  in  it. 
The  promises  are  made  to  the  whole  church,  that  each  of 
us  might  look  for  our  part  and  interest  in  them.  And  much 
of  the  power  and  comfort  of  faith  is  realized  in  the  personal 
application  of  these  promises  to  our  individual  cases,  and 
bringing  them  before  the  throne  of  grace  as  the  subject  mat- 
ter and  arguments  of  our  pleading.  The  plea  here  em- 
ployed is  such  as  is  familiar  in  the  exercises  of  the  belie- 
ver's experience — "  Stablish  thy  word  unto  l/ii/  servant.'^' 
Thou  hast  bought  me  with  a  precious  price;  thou  hast 
made  me  thine:  thou  hast  subdued  my  heart  to  thyself,  so 
that  it  is  now  *'  devoted  to  thy  fear."  Whatsoever,  there- 
fore, thy  covenant  has  provided  for  my  sanctification,  my 
humiliation,  my  chastisement,  my  present  and  everlasting 
consolation — "  Stablish  this  word;"  let  it  be  fulfilled  in  me, 
for  I  am  "  thy  servant,  devoted  to  th}^  fear." 

39.    TURN  AWAY  MY  REPROACH   WHICH  I  FEAR;    FOR  THY  JUDG- 
MENTS ARE  GOOD. 

There  is  reproach  that  vve  have  no  cause  to  fear,  but 
rather  to  glory  in;  that  which  is  stamped  by  our  Lord  as 
one  of  the  chief  privileges  of  his  gosppl,f  and  which  his 
faithful  people  have  ever  borne  as  the  badge  of  their  pro- 
fession,:): and  have  ever  found  a  ground  of  rejoicing. §  But 
there  was  a  reproach  that  David  had  cause  to  dread,  and 
the  removal  of  which  was  with  him  the  subject  of  the 
deepest  anxiety,  and  most  importunate  prayer — "By  this 
deed  thou  hast  given  great  occasion  to  the  enemies  of  the 

*  Mark  this  petition  drawn  out  by  David  into  a  flill  pleading  with  his  God. 
2  Sam.  vii.  25,  28,  29.  The  expression  also  of  the  same  confidence  will  after- 
wards be  noticed,  verse  49. 

•  t  Matt.  V.  10—12.  Comp.  Phil.  i.  29.  t  Acts  xxiv.  5;  xxviii.  22.  Heb. 
xiii.  13.     §  Acts  v.  31.     1  Peter  iv.  12—10. 


72  EXPOSITION  OF  PSALM  CXIX. 

Lord  to  blaspheme."*  The  reproach  that  is  brought  upon 
the  Saviour's  name  by  the  unsteadiness  of  a  Christian  pro- 
fession is  much  indeed  to  be  "  feared"  by  the  most  esta- 
blished believer,  and  will  be  doubtless  overruled  for  the 
habitual  dependence  of  his  soul  upon  an  almighty  uphold- 
ing power.  "  Hold  thou  me  up,  and  I  shall  be  safe,"f  will 
be  the  constant  supplication  of  one  that  fears  the  Lord, 
and  fears  himself.  We  do  not  perhaps  sufficiently  consider 
that  the  enemies  of  the  gospel  are  ever  '^watching  for  our 
halting,":!:  else,  why  among  many  professors  this  remiss- 
ness in  removing  all  occasions  of  reproach  on  account  of 
inconsistency  of  temper,  conversation,  or  any  thing  that 
may  be  unbecoming  the  follower  of  Jesus?  None  there- 
fore that  feel  their  own  weakness,  the  continual  apprehen- 
sion of  danger,  the  tendency  of  their  heart  to  backslide 
from  God,  and  to  disgrace  "  that  worthy  name  by  which 
they  are  called,"§  will  think  this  prayer  unseasonable  or 
unnecessary — "  Turn  away  my  reproach  which  I  fear." 
Perhaps  also  those  who  have  been  exposed  in  spiritual  con- 
flicts, to  "  the  fiery  darts  of  the  wicked  one,"  may  find  this 
a  suitable  prayer  in  such  seasons  of  trial.  Sometimes 
when  Satan  has  succeeded  in  beguiling  a  child  of  God — 
when  he  has  drawn  him  into  some  worldly  compliance  or 
weakened  his  confidence,  by  tempting  him  to  look  to  him- 
self for  some  warrant  of  acceptance,  (in  all  which  sugges- 
tions he  is  aided  and  abetted  by  his  treacherous  heart,)  this 
"  accuser  of  the  brethren"  will  then  turn  back  upon  him, 
and,  changing  himself  into  "  an  angel  of  light,"  reproach 
him  with  those  very  falls,  into  which  he  had  successfully 
led  him ;  so  that  frequently  a  long  and  black  catalogue  is 
presented  to  the  harassed  soul  with  a  view  of  adding  to  his 
distress.  Bunyan  does  not  fail  to  enumerate  these  re- 
proaches as  amongst  the  most  harassing  assaults  of  ApoU- 
)^on.  In  his  desperate  conflict  with  Christian,  he  taunts 
him  with  his  fall  into  the  Slough  of  Despond,  and  every 
successive  deviation  from  his  path,  as  blotting  out  his  war- 

*  2  Sam.  xii.  14.  The  same  deprecation  of  "reproach,"  appears  to  have 
been  strongly  felt  by  Saul — "  I  have  sinned;  ijet  honour  me  now,  I  pray  thee, 
before  the  elders  of  my  people,  and  before  Israel."  (I  Sam.  xv.  30.)  But  how 
different  the  principle  in  these  two  instances  under  a  similar  tiial.  The  one 
tremblingly  alive,  that  the  name  of  God  might  not  be  reproached  through  his 
shameful  fall.     The  other  earnest  only  to  secure  his  own  reputation. 

t  Verse  117.     t  Jer.  xx.  10.      §  James  ii.  7. 


VERSE  39.  73 

rant  of  present  favour  with  the  king,  and  blasting  all  hopes 
of  reaching  the  celestial  city.  Christian  is  neither  able 
nor  willing  to  conceal  or  palliate  the  charge.  He  knows 
it  is  all  true,  and  much  irjore  besides;  but  he  knows  this  is 
true  also — "Where  sin  abounded,  grace  did  much  more 
abound."  "The  blood  of  Jesus  Christ  cleanseth  from  all 
sin."*  Christian  !  are  you  harassed  with  these  fiery  darts? 
Remember  the  direction,  the  only  direction,  that  meets 
your  case,  and  provides  for  your  help — "  Above  all,  taking; 
the  shield  of  faith,  wherewith  you  shall  be  able  to  quench 
all  the  fiery  darts  of  the  wicked."!  If  you  are  conscious 
of  hating  the  sins  with  which  you  have  been  overtaken, 
and  of  earnestly  longing  for  deliverance  from  their  power, 
— while  the  recollections  of  their  guilt  and  defilement  hum- 
ble you  before  the  Lord,  you  have  only  to  take  fresh  hold 
of  the  gospel,  and  you  shall  "  overcome  by  the  blood  of  the 
Lamb."|  Victory  must  come  from  the  cross.  And  the 
soul  that  is  directing  its  eye  thither  for  pardon,  strength, 
and  consolation,  may  sigh  out  the  prayer  with  acceptance 
— '^  Turn  away  my  reproach  which  I  fear."  Yet  we  must 
not  forget  how  deeply  the  guilt  of  apostacy  or  backsliding 
is  aggravated  by  the  acknowledgment  that  all  are  con- 
strained to  make — "  Thy  judgments  are  good."  How  af- 
fecting is  the  Lord's  expostulation  with  us! — "What  ini- 
quity have  your  fathers  found  in  me,  that  they  are  gone 
far  from  me,  and  have  walked  after  vanity,  and  are  become 
vain?  0  my  people,  what  have  I  done  unto  thee,  and 
wherein  have  I  wearied  thee?  testify  against  me.  I  have 
not  caused  thee  to  serve  with  an  offering,  nor  wearied  thee 
with  incense."§  W^e  have  nothing  to  complain  of  our  Mas- 
ter, of  his  work,  or  of  his  wages;  but  much,  very  much  to 
complain  of  ourselves,  of  our  unwatchfulness,  neglect,  back- 
sliding, and  consequent  reproach  upon  our  profession. 

But  whatever  allowed  backsliding,  or  inconsistency,  may 
at  any  time  bring  us  the  "reproach  which  we  fear,"  let  us 
cry  with  unceasing  supplication,  for  the  Lord's  sake,  for 
the  Church's  sake,  that  it  may  be  "turned  away  from  us." 
Meanwhile,  "we  may  accept  it  as  the  punishment  of  our 
iniquity," II  and  in  the  recollection  of  the  "  goodness  of  the 
Lord's  judgments,"  we  may  still  venture  to  hope  and  look 

*  Rom.  V.  20.  1  John  i.7.  t  Eph.vi.  16.  |  Rev.  xii.  9—11.  §  Jer.  ii.  5. 
Mic.  vi.  'u.    lea.  xliii.  23.     ||  Lev.  xxvi.  41. 

S 


74  EXPOSITION  OF  PSALM  CXIX. 

for  the  best  things  to  come  out  of  it^,  from  our  good  and 
gracious  Lord. 

40.    BEHOLD,  I  HAVE   LONGED  AFTER  THY  PRECEPTS!    QUICKEN 
ME  IN  THY  RIGHTEOUSNESS. 

We  are  sometimes  unconsciously  led  to  '^long"  after  the 
promises,  more  than  "after  the  precepts"  of  God;  forget- 
ting that  it  is  our  privilege  and  safety  to  have  an  equal  re- 
gard to  both — to  obey  his  precepts  in  dependence  on  his 
promises,  and  to  expect  the  accomplishment  of  the  pro- 
mises, in  the  way  of  obedience  to  the  precepts.  If  the  mere 
professor  is  enabled  to  walk  in  outward  conformity  to  the 
Lord's  precepts,  it  is  the  utmost  extent  of  his  service,  and 
he  feels  it  to  be  a  heavy  yoke.  He  knows  nothing  of  the 
believer's  inward  delight  and  longing  after  them.  Of  many 
of  them  he  says  in  his  heart — "  This  is  a  hard  saying:  who 
can  hear  it?"*  But  is  there  not  a  reason  for  the  believer's 
delight  even  in  most  difficult  and  painful  precepts?  Are 
not  the  moments  of  his  deepest  repentance  his  times  of 
the  sweetest  "  refreshing  from  the  presence  of  the  Lord  ?"t 
Whatever  pleasure  there  may  be  in  the  indulgence  of  a 
sinful  inclination,  we  cannot  doubt  that  the  ultimate  enjoy- 
ment from  the  mortification  of  it  is  far  more  abundant.:]: 
What  more  fruitful  source  of  comfort  is  found,  than  obe- 
dience to  our  Saviour's  precept — "  If  any  man  will  come 
after  me,  let  him  deny  himself,  and  take  up  his  cross  daily, 
and  follow  me."§  For  this  is  our  Lord's  way  of  restrain- 
ing the  power  of  sin,  and  humbling  the  pride  of  the  heart; 
and  by  this  wholesome  discipline  our  real  happiness  is 
fixed  upon  a  solid  and  permanent  basis.  So  that  whatever 
dispensation  some  might  be  disposed  to  desire  for  breaking 
the  precept  without  forfeiting  the  promise,  the  believer 
blesses  God  for  the  strictness  that  binds  him  to  a  steady 
obedience  to  his  will.  To  him  it  is  grievous,  not  to  keep 
it,  but  to  break  it.     Wherever,  therefore,  we  can  discover  a 

*  John  vi.  60. 

t  Acts  iii.  19.  Luther  say?,  the  practice  of  repentance  was  ever  sweeter  to 
him,  after  hearing  the  expression  of  an  old  divine — '  That  is  kind  repentance, 
which  begins  from  the  love  of  God.' 

+  See  David's  Uvely  expression  of  gratitude — first  to  his  God — and  then  to  the 
instrument  employed  by  him  (Abigail)— in  restraining  him  from  the  gratification 
of  most  unjustifiable  revenge.— 1  Sam.  x.w.  32,  33. 

§  Luke  ix.  23. 


VERSE  40.  75 

longing  after  the  precepts,  we  see  an  evidence  of  a  child  of 
God.  Much  indeed  of  Christian  experience  consists  in  de- 
sire ;  and  the  health  of  the  soul  may  chiefly  be  ascertained 
by  the  pulse  of  its  desii-es.  There  are  indeed  times  when 
the  violence  of  temptation,  or  the  paralyzing  efiect  of  life- 
less frames,  renders  us  unable  to  trace  the  desires  of  the 
"hidden  man  of  the  heart:"  and  yet  even  in  these  gloomy 
hours,  when  the  mouth  is  shut  and  the  heart  dumb  before 
God — there  maj^  be  an  incense  ascending  out  of  that  heart 
before  the  throne  of  grace,  when  it  is  "so  troubled  that  it 
cannot  speaU."*  We  have  a  powerful  Intercessor  "help- 
ing our  infirmities" — interpreting  our  desires,  and  crying 
from  within,  "' with  groanings  that  cannot  be  uttered. "t 
Such  desires,  such  cries,  indited  by  our  Advocate  within, 
and  presented  by  our  Advocate  above,:):  are  most  consoling 
earnests  of  their  fulfilment.  "  He  will  fulfil  the  desire  of 
them  that  fear  him:  he  also  will  hear  their  cry  and  will 
save  them."§  I^et  the  child  of  God  then  be  encouraged  to 
besiege  the  mercy-seat  with  incessant  importunity, ||  and  if 
he  cannot  conceal  from  himself  the  coldness  and  weakness 
of  his  spiritual  desires,  at  least  let  him  not  be  content  with 
idle  confessions  and  heartless  complainings.  Let  him  be- 
wail his  own  deadness  before  God.  Let  him  wrestle  with 
God  for  a  real  desire — a  longing  desire.  "Quicken  me 
in  thy  righteousness."  I  plead  thy  righeousness — thy 
righteous  promise  for  the  reviving  of  my  spiritual  life.  I 
long  for  more  lively  apprehensions  of  thy  spotless  righte- 
ousness. Oh!  let  me  be  invigorated  by  it  in  my  delight, 
my  obedience,  my  secret  communion,  my  Christian  walk 
and  conversation.  Such  longings  poured  out  before  the 
Lord,  and  accompanied  with  humble  and  earnest  supplica- 
tions for  a  fresh  supply  of  quickening  grace,  are  far  differ- 
ent from  "the  desire  of  the  slothful,  which  killeth  him,"*|[ 
and  will  not  be  forgotten  before  God.  "Delight  thyself  in 
the  Lord,  and  he  shall  give  thee  the  desires  of  thine 
heart."**  0  for  a  more  enlarged  desire,  and  for  a  more 
abundant  supply ! 

But  it  may  be  asked,  what  weariness  in,  and  reluctancy 
to  duties,  is  consistent  with  the  principle  and  exercise  of 
grace?   Where  it  is  only  in  the  members,  not  in  the  mindPft 

*  Psalm  Ixxvii.  4.  f  Rom.  viii.  aO.  ;{  Heb.  ix.  24.  Rev.  viii.  3,  4. 
§  Psalm  cxlv.  Id.  \\  Matt.  xi.  12.  U  Prov.  xxi.  35.  **  Psalm  xxxvii.  4. 
1 1  See  Rom.  vii.  23. 


76  EXPOSITION  OF  PSALM  CXIX. 


— where  it  is  only  partial,  not  prevalent — where  it  is  only 
occasional,  not  habitual — where  it  is  lamented  and  resisted, 
and  not  allowed — and  where,  in  spite  of  its  influence,  the 
Christian  still  holds  on  the  way  of  duty — grace  reigns  in 
the  midst  of  conflict,  and  will  ultimately  and  gloriously 
triumph  over  all  hinderance  and  opposition.  But  in  the 
midst  of  the  humbling  views  of  sin  that  present  themselves 
on  every  side,  let  me  inquire — Have  1  an  habitual  "  hun- 
gering and  thirsting  after  righteousness?"  Let  me  search 
diligently  into  the  matter,  and  since,  as  at  the  best,  I  do  but 
get  my  desires  increased,  and  not  satisfied,  let  heaven  be 
much  in  my  heart,  where  alone  I  shall  be  fully  satisfied. 
"As  for  me,  I  will  behold  thy  face  in  righteousness:  1  shall 
be  satisfied,  when  1  awake  with  thy  likeness."* 


PART  VI. 

41.    LET  THY  MERCIES  COME  ALSO  UNTO  ME,  O  LORD;    EVEN  THY 
SALVATION,  ACCORDING  TO  THY  WORD. 

A  PRAYER  at  all  times  suitable  for  a  sinner,  who  needs 
mercy  every  moment,  and  has  been  taught  to  look  for  it 
only  in  the  Lord's  "salvation."  Out  of  Christ  we  knovv 
only  a  God  of  justice  and  holiness.  In  Christ  he  is  reveal- 
ed as  "a  just  God,  and  3^et  a  Saviour;"f  and  in  "his  sal- 
vation, which  is  nigh  them  that  fear  him,  mercy  and  truth 
are  met  together:  righteousness  and  peace  have  kissed  each 
other."^  Therefore  general  notions  of  the  mercy  of  God 
without  a  distinct  apprehension  of  his  "salvation,"  can  never 
be  a  warrant  of  ftuth  to  a  sinner;  can  never  have  any  other 
origin  than  in  presumption,  sucli  as  God  abhors.  Can  there 
be  any  communication  of  mercy  from  an  unknown  God? 
Can  there  be  any  intercourse  with  an  angry  God?  "Ac- 
quaint thyself  now  with  him,  and  be  at  peace,  thereb}''  good 
shall  come  unto  thee"§ — "the  Lord's  mercies,  even  his  sal- 
vation." This  prayer,  however,  may  be  considered  as  pe- 
culiarly suitable  for  one,  who  "  has  tasted  that  the  Lord  is 
gracious;"  and  who  longs  to  live  under  the  realizing  sense 

*  Psalm  xvii.  15.  t  Isa.  xlv.  21.  i  Psalm  Ixxv.  9,  10.  Compaie  Rom.  iii. 
2G.     SJobxxii.  21. 


VERSE    41.  77 

of  his  mercies.     There  are  seasons  with  the  heliever,  when, 
through  manifold  temptations,  he  is  unable  to  taste   God's 
mercies,  or  to  realize  his  enjoyment  of  God's  salvation. 
Then  the  desire  of  his  heart  is,  to  seek  a  personal  and  in- 
dividual interest  in  it.     "  Let  thy  mercies  come  also  unto 
nie.^"*     The  experience  of  the  Lord's  people  furnishes  a 
powerful  plea  in  prayer — "  Look  thou  upon  me,  and  be  mer- 
ciful unto  me,  as  thou  usest  to  do  unto  them  that  love  thy 
name.     Remember  me,  0  Lord,  with  the  favour  that  thou 
bearest  to  thy  people;  0  visit  me  with  thy  salvation,  that  I 
may  see  the  felicity  of  thy  chosen,  that  I  may  rejoice  in  the 
gladness  of  thy  nation,  that  1  may  glory  with  thine  inherit- 
ance."*    Are  we  seeking  the  assurance  of  this  salvation  in 
prayer?    Are  we  waiting  for  the  present  power  of  it,  saving 
us  from   sin,  Satan,  the  world,  ourselves,  and  "  blessing  us 
with  all  spiritual  blessings  in  Christ  Jesus?"     If  faith  and 
patience  should  be  put  to  the  trial  in  the  exercise  of  waiting, 
yet  in  the  end  we  shall  doubtless  find,  that  God,  by  these 
dispensations  with  us,  has  been  secretly  storing  us  with  ex- 
perience, which  will  be  a  rich  treasury  to  us  throughout  our 
pilgrimage.     That  he  has  kept  us  from  turning  our  backs 
upon  his  vvays,  when  we  had   no  comfort  in  them,  that  he 
has  upheld  us  with  secret  supplies  of  strength — what  is  this 
but  the  working  of  his  own  Spirit  within,  and  the  pledge 
that  the  work  shall  advance  to  perfection?     That  he  has 
enabled  us,  against  all  discouragements,  to  "continue  in- 
stant in  prayer,"  is  surely  an  answer  to  that  prayer,  which, 
in  our  apprehensions  of  it,  had  been  cast  out.     That  in  the 
exercise  of  waiting  upon  him,  we  have  been  restless  in  the 
possession  of  worldly  consolation,  is  an  assurance  that  the 
Lord  himself  will  be  our  soul-satisfying  and  eternal  portion. 
And  who  is  there  now  m  the  sensible  enjoyment  of  his  love, 
who  does  not  bless  that  divine  wisdom  which  took  the  same 
course  with  them  that  has  been  taken  with  us  to  bring  them 
to  these  joys?    When  did  a  weeping  seed-time  fail  of  bring- 
ing a  joyful  harvest?!     But  let  not  the  word  of  promise  be 
forgotten — "  According  to  thy  word,"   that  it  shall  come 
fully,  freely,  eternally  to  him  that  waiteth  for  it.     "  Thou 
meetest  him  that  rejoiceth  and  worketh  righteousness;  those 
that  remember  thee  in  thy  ways."|     "^I'he  same  frame  of  ex- 
perience will  again  come  before  us — "  M}^  soul  fainteth  for 

*  Verse  132.     Psalm  cvi.  4,  5.     t  Psalm  cxxvi.  5,  C.     X  Isaiali  Ixiv.  .'5. 


73  EXPOSITION  OF  PSALM  CXIX. 

thy  salvation,  but  I  hope  in  thy  word."*  Many  there  are, 
indeed,  who  are  satisfied  with  attainments  far  too  low  in 
spiritual  enjoyments.  It  is  comfortless  to  live  at  a  distance 
from  our  Father's  house,  when  we  might  be  dwelHng  in  the 
secret  of  his  presence,  and  rejoicing  in  the  smiles  of  his  love. 
But  sometimes,  alas!  days,  weeks,  and  even  months,  pass 
by  without  any  painful  exercises  of  soul  as  to  tl>e  reasons  of 
this  deprivation.  Yet  let  us  not  charge  this  dull  and  dis- 
honourable frame  upon  the  sovereignty  of  the  Divine  dis- 
pensations. Let  us  rather  trace  it  to  its  true  source — want 
of  desire — want  of  faith — want  of  prayer — want  of  dili- 
gence. Let  us  be  excited  to  a  sense  of  our  need  of  Divine 
influence.  Let  us  be  encouraged  by  the  recollection,  that 
earnest  prayer  will  bring  a  sure  answer;  if  not  in  the  imme- 
diate fulfilment  of  our  desires,  at  least  in  the  enlargement 
of  them.  And  how  can  our  desires  be  too  large  after  the 
mercies  of  God's  salvation? 

42.    so    SHALL  I  HAVE    WHEREWITH    TO    ANSWER    HIM    THAT 
REPROACHETH  ME  ;   FOR  I  TRUST  IN  THY   WORD, 

What  is  the  salvation  which  he  had  just  been  speaking 
of?  The  whole  gift  of  the  mercy  of  God — redemption 
from  sin,  death,  and  hell — pardon,  peace,  and  acceptance 
with  a  reconciled  God — constant  communication  of  spiri- 
tual blessings — all  that  God  can  give  or  we  can  want — all 
that  we  are  able  to  receive  here,  or  heaven  can  perfect 
hereafter.  Now  if  this  "comes  to  us" — come  to  our 
hearts — surely  it  will  furnish  us  at  all  times  with  "an  an- 
swer to  him  that  reproacheth  us."  Do  the  world  cast  upon 
us  the  reproach  of  the  cross?  We  find  it  our  happiness  not 
to  live  without  the  cross;  and  we  can  testify  that  there  are 
no  comforts  like  Christ's  comforts,  even  in  the  midst  of  tri- 
bulation. And  yet,  when  Satan's  temptations  or  the  re- 
proaches of  the  ungodly  assault  the  soul  suffering  from  a 
sense  of  spiritual  desertion,  the  trial  is  very  severe,  and  the 
believer,  having  no  sensible  strength  to  support  him,  is  some- 
times unable  to  exercise  faith  in  him  "  that  hideth  himself;"t 
and  therefore  is  unprepared  with  an  "  answer  to  him  that  re- 
proacheth him."  Such  appeared  to  be  Job's  condition,]: 
and  Heman's,§  and  that  of  many  of  the  Lord's  most  favour- 
ed people,  at  diflerent  stages  of  their  experience.     And 

*  Verse  81.     i  Isa.  xlv.  15.     t  Job  vi,  vil.  ix.     &  P.salm  Ixxxviii. 


VERSE   42.  79 

how  sliould  this  teach  us  to  pray  for  a  realizing  sense  of 
the  l^ord's  ''mercies,  even  of  his  salvation,"  not  only  as  ne- 
cessary to  our  peace  and  comfort,  but  as  furnishing  a  pow- 
erful and  sufficient  "answer  to  him  tiiat  reproacheth." 
When  we  have  a  personal  interest  in  it,  and  in  him  who  is 
the  All  in  All  of  it,  we  ''have  the  witness  in  ourselves."* 
We  are  garrisoned  against  every  assault  from  without,  and 
shall  be  enabled  to  say,  "Rejoice  not  against  me,  0  mine 
enemy:  when  I  fall,  1  shall  arise;  when  1  sit  in  darkness, 
the  Lord  shall  be  a  light  unto  me."f  Such  was  the  "an- 
swer" that  David  gave  "to  him  that  reproached."  Pro- 
bably the  divisions  in  his  family  were  a  frequent  occasion 
of  reproach,  but  his  confession  was  ready — "Although  my 
house  be  not  so  with  God,  yet  he  hath  made  with  me  an 
everlasting  covenant,  ordered  in  all  things  and  sure;  for  this 
is  all  my  salvation  and  all  my  desire."J  'J'his  assurance  is 
the  confidence  of  faith.  "I  trust  in  thy  vv^ord,"  "not  one 
jot  or  tittle  of  which  can  ever  fall  to  the  ground:"  and  in 
this  confidence,  upon  the  conviction  of  an  enlightened  judg- 
ment, we  may  "  be  ready  always  to  give  an  answer  to  every 
one  that  asketh  us  a  reason  of  the  hope  that  is  in  us,  with 
meekness  and  fear."§  "No  weapon  that  is  formed  against 
thee  shall  prosper,  and  every  tongue  that  riseth  against  thee 
in  judgment,  thou  shalt  condemn.  This  is  the  heritage  of 
the  servants  of  the  Lord,  and  their  righteousness  is  of  me, 
saith  the  Lord."|| 

Oh!  do  not  we  often  fail  in  gospel  boldness  by  the  weak- 
ness of  our  apprehensions  of  the  gospel  salvation?  Clear 
and  full  evangelical  views  are  indispensable  to  the  enliven- 
ing exercises  of  our  Christian  obligations.  Any  indistinct- 
ness here,  from  its  necessary  mixture  of  self-righteousness 
and  unbelief,  obscures  the  warrant  of  our  personal  interest, 
and  therefore  hinders  our  firm  grasp  of  the  promises — by 
which  alone  we  can  hope  to  receive  the  needful  supplies  of 
Divine  strength.  Much  cause  therefore  have  we  to  pray 
for  a  spiritual  perception  of  the  gospel  in  its  freeness  and 
fulness,  in  its  beauty  and  loveliness,  as  well  as  in  its  holy 
and  heavenly  enjoyments.  Much  need  have  we  to  use  our 
speedy  diligence,  without  delay — our  painful  diligence, 
without  indulgence — our  continual  diligence,  without  wea- 
riness— that  we  be  not  satisfied  with  remaining  on  the  skirts 

*  1  John  V.  10.     t  Micah  vii.  8.     %  2  Sam.  xxiii.  5.      §  1    I'ctcr  iii.  15. 
11  Isa.  liv.  17. 


80 


EXPOSITION  OF  PSALM  CXIX. 


of  the  kingdom;  that  it  he  not  a  matter  of  douht  whether 
we  belong  to  it  or  not;  but,  that  grace  being  added  to  grace, 
"so  an  entrance  may  be  ministered  unto  us  abundantly 
into"*  all  its  rich  consolations  and  ev^erlasting  joys. 

43.  AND  TAKE   NOT  THE    WORD  OF  TRUTH  UTTERLY  OUT   OP 
MY  mouth;   for   I   HAVE   HOPED  IN  THY  JUDGMENTS. 

For  the  sake  of  the  Church  and  the  world,  no  less  than 
for  our  own  sakes,  let  us  give  diligence  to  clear  up  our  in- 
terest in  the  Gospel,  that  'Hhe  joy  of  the  Lord  may  be  our 
strength"  in  his  service.     The  want  of  personal  assurance 
is  not  only  a  loss  in  our  own  individual  experience,  but  a  hin- 
derance  to  usefulness  within  our  appointed  sphere.     From 
this  cause,  our  efforts  are  often  povvcrless,  in   parrying  off 
the  attack  of  ^'him  that  reproaches  us:"  and  our  attempts 
to  "strengthen   the  weak  hands   and   conlirm   the  feeble 
knees"!  ^^  ^^^^  brethren  unavailing.     At  some  times  in  this 
state  of  perplexity  we  are  afraid  to  speak  for  the  Saviour, 
lest  we  should  incur  the  charge  of  hypocrisy.     At  other 
times  we  are  ashamed  to  speak,  from  the  absence  of  that 
only  constraining  principle,  a  sense  of  "the  love  of  God 
upon  the  soul."     And  thus  "the  word  of  truth  is  taken  out 
of  our  mouths."     Many  are  tiie  times  with  some  of  us, 
when  we  have  wanted  a  word  to  speak  for  the  relief  of  the 
Lord's  tempted  people,  and  have  not  been  able  to  find  it; 
and  when   the  recollection  of  precious  lost  opportunities 
may  well  give  utterance  to  the  prayer — "Take  not  the 
word  of  truth  utterly  out  of  my  mouth."     Not  only  take 
it  not  out  of  my  heart,  but  let  it  be  ready  in  my  mouth  for 
a  confession  of  my  Master.     Some  of  us  have  often  known 
the  painful  trial  of  allowing  worldly  habits  and  conversation 
to  take  their  course,  when  a  want  of  liberty  of  spirit  has 
hindered  us  from  standing  up  boldly  for  our  God.     Some 
of  us  may  allege  the  plea  of  bashfulness  or  judicious  caution 
in  excuse  for  silence;  which,  however,  in   many  instances, 
we  fear,  must  be  Vegarded  as  a  self-deceptive  covering  for 
the  real  cause  of  restraint — the  want  of  apprehension  of  the 
mercy  of  God  to  the  soul.     "All  thy  works  shall  praise 
thee,  0  Lord,  and  Ihf/  saii^ts  shall  bless  thee.     They  shall 
speak  of  the  glorj'  of  thy  kingdom,  and  talk  of  thy  power: 

'*  2  Peter  i.  5—1 1 .     t  Isa.  xxxv.  3. 


VERSE  43.  81 

to  make  known  to  the  sons  of  men  his  mighty  acts  and  the 
glorious  majesty  of  his  kingdom."*  We  are  aware  indeed 
that  wisdom  is  required  to  know  when  to  speak  as  well  as 
what  to  speak.  ^'  There  is  a  time  to  keep  silence  as  well 
as  a  time  to  speak/'f  and  "the  prudent  shall  keep  silence 
in  that  time.":}:  But  it  will  be  always  well  to  examine 
wdiether  it  is  our  cross  to  be  "dumb  with  silence" — whe- 
ther when  we  "  hold  our  peace  even  from  good,  our  sorrow 
is  stirred,"  and  our  "heart  hot  within  us,  and  the  fire 
barning."§  Oh  !  let"  not  the  word  of  truth  be  taken  iilier- 
hj  out  of  our  mouth."  If  we  cannot  say  all  we  want  of 
our  Saviour,  let  us  say  all  we  can.  A  word  spoken  in 
weakness  may  be  a  word  of  Ahr.ighty  power,  and  a  pre- 
sent help  to  one  of  the  Lord's  little  ones.  And  in  our 
connexions  with  the  world,  many  occasions  will  unexpect- 
edly offer,  when  the  heart  is  wakeful  and  active  to  im- 
prove them.  The  common  topics  of  earthly  conversation 
may  furnish  a  channel  for  heavenly  intercourse,  so  that  our 
communication  even  with  the  world  may  be  like  Jacob's 
ladder,  whose  bottom  rested  upon  the  earth,  and  the  top 
of  it  reached  heaven. ||  And  oh!  what  a  relief  is  it  to 
the  burdened  conscience,  if  but  a  few  words  can  be  stam- 
mered out  for  God,  even  though  there  are  no  sensible  re- 
freshings of  his  presence  upon  the  soul.  But  if  we  wish  to 
speak  for  him  with  power  and  acceptance,  the  word  of  truth 
must  be  "  spoken  out  of  the  abundance  of  the  heart."1[ 
When  "  the  heart  is  inditing  a  good  matter,  speakinii  of  the 
things  touching  the  king,  our  tongue  will  he  as  the  pen 
of  a  ready  writer."**  This  prayer  is  the  same  confidence 
of  faith  that  was  expressed  in  the  preceding  verse — "For 
I  have  hoped  in  thy  judgments;"  an  acceptable  frame  of  ap- 
proach to  God,  and  an  earnest  of  the  revival  of  life  and 
comfort  in  the  Lord's  best  time  and  way. 

*  Ps.  cxlv.  10—13.      t  Ecc.  iii.  7.      %  Amos  v.  13.        §  Ps.  xxxix.  2,  3. 

11  Gen.  xxviii.  12.  '  Wliy  do  I  make  any  of  my  visits  to  any  of  my  neigh- 
bours, or  countenance  their  visits  unto  me?  Lord,  I  desire  to  let  fall  some- 
thing, that  may  be  for  the  good  of  the  company;  even,  that  more  may  be  laiown 
of  thee,  and  done  for  thee,  from  what  passes  in  it.  And  when  I  propose  to 
ingratiate  myself  unto  any  people  by  the  civilities  of  conversation,  it  shall  be, 
that  I  may  gain  thereby  the  lietter  advantages  to  prosecute  purposes  upon  them. 
In  conversation,  I  would  especially  lay  hold  on  all  advantages  to  mtroduce  as 
much  as  I  can  of  lovely  Christ  into  the  view  of  all  that  I  come  near  unto.' 
Cotton  Mather,  Student  and  Pastor,  pp.  74,  75. 

II  Matt.  xii.  34.    **  Psalm  xlv.  42. 


82  EXPOSITION  OF  PSALM  CXIX. 

The  Lord  sometimes  punishes  the  unfaithfulness  of  his 
people,  in  neglecting  to  use  the  spiritual  weapon  of  his  word, 
by  "  taking  it  out  of  their  mouth"  when  they  most  need  it. 
Let  us  then  "  hide  it  in  our  hearts."  '^  Let  it  dwell  in  us 
richly  in  all  wisdom,"*  that  it  may  be  ready  for  every  cir- 
cumstance of  emergency. 

44.    so  SHALL  I  KEEP  THY  LAW  COXTINUALLY  FOR  EVER  AND 
EVER. 

Thk  heaping  up  of  so  many  words  in  this  short  verse, 
appears  to  be  the  struggle  of  the  soul  to  give  something 
like  an  adequate  expression  of  the  vehemency  of  its  long- 
ings to  glorify  its  Saviour.  And  indeed  the  Lord's  return 
to  us,  unsealing  the  lips  of  the  dumb,  and  putting  his  word 
again  into  our  mouth,  brings  with  it  a  fresh  sense  of  con- 
straining obligation.  A  new  prospect  is  opened  of  em- 
ployment in  his  praise  and  service;  not  only  as  our  present 
privilege,  but  as  an  antepast  of  our  heavenly  employment, 
when  the  word  vvill  never  more  be  "  taken  out  of  our 
mouth;"  but  we  shall  be  able  to  "talk  of  his  wondrous 
works,"!  and  "  to  keep  his  law  for  ever  and  ever."  The 
defects  in  the  constancy  and  extent  of  our  obedience,  as  far 
as  our  hearts  are  in  a  tender  and  gracious  frame,  must  ever 
be  our  grief  and  burden;  and  the  prospect  of  its  complete- 
ness in  a  better  world  is  that  which  renders  heaven  itself 
so  blessed  in  anticipation.  There  we  shall  be  blest  with 
suitable  feelings,  and  therefore  be  enabled  to  render  suit- 
able obedience — even  one  unbroken  consecration  of  all  our 
powers  to  his  work.  Then  "  shall  we  keep  his  law  con- 
tinually for  ever  and  ever."  When  once  we  have  found 
admittance  before  the  throne  of  God,  we  "shall  serve  him 
day  and  night  in  his  temple,"j — without  sin — without  in- 
constancy— without  weariness — without  end!  We  speak 
of  heaven;  but  oh!  to  be  there!  What  is  it?  The  service 
of  love  to  a  God  of  love  throughout  eternity!  What  can 
be  wanting  besides?  In  one  day's  continuance  in  the  path 
of  obedience  even  here,  in  the  midst  of  the  defdement, 
which  stains  our  holiest  services,  how  sweetly  do  the  mi- 
nutes roll  awa}'!  Hut  to  be  for  ever  engnged  in  this  em- 
ployment, in  that  place  where  "there  shall  in  no  wise  enter 
any  thing  that  defileth"§ — it  is  this  that  gives  an  emphasis 

*  Col.  iii.  IG.     t  Verise  27.    X  Rev.  vii.  l."3.     §  Rev.  xxi.  27. 


VERSE  45.  83 

and  a  dignity  to  the  heavenly  joy,  which  may  well  stamp 
it  as  "  unspeakable  and  full  of  glory."*  May  we  not  then 
encourage  the  hope  that  the  Lord  is  making  us  meet  for 
heaven,  by  the  strength  and  constancy  of  our  desires  to 
"  keep  the  law  of  God  ?"  And  is  it  not  evident  that  hea- 
ven itself  can  afford  no  real  delight  to  one  who  feels  the 
service  of  God  on  earth  to  be  irksome?  He  stands  self- 
excluded  by  the  constitution  of  his  nature,  by  the  necessity 
of  the  case.  He  has  no  heart  for  heaven,  no  taste  for  hea- 
ven, no  capacity  for  the  enjoyment  of  heaven — "  He  that  is 
unjust,  let  him  be  unjust  still;  and  he  that  is  filthy^  let  him 
be  filthy  still;  and  he  that  is  righteous,  let  him  be  righteous 
still;  and  he  that  is  holy,  let  him  be  holy  still.'^t 

Heavenly,  gracious  Father,  who  and  what  are  we,  that 
our  hearts  should  be  made  the  unworthy  recipients  of  thy 
grace?  that  our  will  should  be  subdued  into  "the  obedience 
of  faith  ?"  and  that  we  should  be  permitted  to  anticipate 
the  blessed  period  when  we  shall  "  keep  thy  law  continu- 
ally for  ever  and  ever  ?"  May  this  prospect  realize  the 
happiness  of  our  present  obedience.  May  he  who  has 
'^  bought  us  with  a  price  "  for  his  glory,  reign  in  our  hearts, 
and  live  upon  our  lips,  that  each  of  us  may  have  his  mark 
upon  our  foreheads — the  seal  of  his  property  in  us,  and 
of  our  obligation  to  him — ''Whose  1  am,  and  whom  I 
serve."J 


45.    AND  1  WILL  WALK  AT  LIBERTY;     FOR  I  SEEK  THY  PRECEPTS. 

It  was  a  fine  expression  of  a  heathen,  'to  serve  God  is 
to  reign :'§  and  certainly  David  appears  to  have  found  the 
liberty  of  a  king  in  linking  his  affections  to  the  service  of 
God.  The  precepts  of  God  were  not  forced  upon  him; 
"for  he  sought  them,"  as  the  source  of  continual  enjoy- 
ment. Hear  what  he  says  of  them — "  more  to  be  desired 
are  they  than  gold,  yea,  than  much  fine  gold;  sweeter  also 
than  honey,  and  the  honey-comb.  Moreover,  by  them  is 
thy  servant  warned,  and  in  keeping  of  them  there  is  great 

*  1  Pet.  i.  8.     t  Rev.  sxii.  II.     t  Acts  xxvii.  23. 

§  'In  regno  vivimus.  Deo  servare  est  regnare.' — Seneca.  When  the  female 
martyr  Agatha  was  upbraided,  because,  bemg  descended  of  an  illustrious  parent- 
age, she  stooped  to  mean  and  humble  offices—'  Our  nobility,'  she  replied,  'lies 
in  this,  that  we  are  the  servants  of  Christ,'     Sumner's  Evidences,  pp.  359,  360. 


84  EXPOSITION  OF  PSALM  CXiX. 

reward."*  The  way  of  the  Lord,  which  to  the  carnal  view 
is  beset  with  thorns  and  briers  on  every  side,  to  the  child 
of  God  is  a  way  of  liberty.  Without  fear  or  anxiety,  in 
the  gladness  of  his  heart,  and  the  rejoicing  of  his  con- 
science, he  walks  on  in  the  king's  highway.  Even  in  seek- 
ing these  precepts,  there  is  liberty  to  be  enjo3^ed,  unknown 
to  the  worldling,  the  sensualist,  or  the  professor;  an  en- 
largement of  heart,  a  natural  motion  like  that  of  the  sun 
in  his  course,  "  going  forth  as  a  bridegroom,  and  rejoicing 
as  a  strong  man  to  run  a  race."t  What  must  it  be,  then, 
to  walk  in  the  full  enjoyment  of  the  precepts  of  God? 
"  They  shall  sing  in  the  ways  of  the  Lord± — for  hovv  great 
is  his  goodness!  how  iTreat  is  his  beauty  !"§  But  are  we 
obeying  them  as  oar  duty,  or  seeking  them  as  our  privi- 
lege.^ Oh!  beware,  lest  unfiuthfulness  allowed  in  any  part 
of  your  walk  with  God,  straiten  and  cripple  your  soul.  It 
is  only  in  a  persevering  and  self-denying  pursuit  of  every 
track  of  the  ways  of  God,  that  you  can  expect  to  enjoy  the 
glow  of  spiritual  activity  and  the  healthfulness  of  Christian 
liberty — "If  ye  continue  in  my  word,  then  are  ye  my 
disciples  indeed;  and  ye  shall  know  the  truth,  and  the 
truth  shall  make  you  free.  If  the  Son  therefore  shall  make 
you  free,  ye  shall  be  free  indeed. '^||  To  have  the  whole 
stream  of  all  our  thoughts,  actions,  motives,  desires,  affec- 
tions, carried  in  one  undivided  current  towards  God,  is 
indeed  most  delightful  evidence  of  the  complete  and  unre- 
strained influence  of  love  upon  our  hearts.  There  will 
often  be  considerable  difficulty  in  suppressing  the  corrupt 
and  rebellious  inclinations  of  the  natural  mind;  but  as  long 
as  indulgence  is  denied,  conflict  excited,  and  resistance 
maintained  in  the  constant  endeavour  to  "  bring  every 
thought  into  captivity  to  the  obedience  of  Christ,"1[ — our 
liberty  is  established,  even  where  it  is  not  always  enjoyed. 
The  more  we  bind  ourseh^es  to  the  Lord,  every  fresh  chain 
makes  us  feel  more  free.**  While,  then,  they  that  "  pro- 
mise us  liberty  are  themselves  the  servants  of  corruption,"!! 
0  let  us  live  as  the  children  of  God — the  heirs  of  the 
kingdom — grateful — free  blood-bought  souls — remember- 
ing the  infinite  cost  at  which  our  liberty  was  purchased, 

*  Psalm  xix.  10,  11.      t  Psalm  xix.  5.      |  Psalm  cxxxviii.  5.      §  Zech.  ix. 
17.     II  John  viii.  31 ,  32,  36.      IT  2  Cor.  x.  5. 

**  Jiigum  Christi  non  deterit,  sed  honestat  coUa. — Bernard. 
H  2  I'et.  ii.  19.     Comp.  John  viii.  34. 


VERSE  46.  86 

and  the  moment  of  infinite  peril  when  we  are  saved. 
When  the  flesh  was  weak,  and  "  the  law  weak  through  the 
flesh,"*  and  no  resolutions  that  we  could  make  or  perform, 
could  extricate  us  from  the  yoke  of  sin — then  it  was  that 
"  Christ  hoth  died,  and  rose,  and  revived,  that  he  might  be 
Lord  both  of  the  dead  and  living."!  And  then,  indeed,  do 
we  "  walk  at  liberty"  in  the  way  of  his  precepts,  when  we 
"  break  the  bands"  of  all  other  lords  "asunder,"  and  con- 
secrate ourselves  entirely  to  his  service.  "0  Lord  our 
God,  other  lords  beside  thee  have  had  dominion  over  us; 
but  by  thee  only  will  we  make  mention  of  thy  name.":|: 

46.  I  WILL  SPEAK  or  THY  TESTIMONIES  ALSO  BEFORE  KINGS, 
AND  WILL  NOT  BE  ASHAMED. 

Liberty  in  walking  in  the  Lord's  ways  will  naturally 
produce  boldness  in  speaking  of  them.  Compare  the  con- 
duct of  the  three  unshaken  witnesses  of  the  truth  before 
the  Babylonish  monarch.^  Mark  the  difference  of  the 
spirit  displayed  by  the  Apostles,  and  especially  by  Peter 
before  and  after  the  day  of  Pentecost.  ||  Look  at  Stephen 
before  the  council,1[  and  Paul  before  Felix,**  Festus,tt  and 
Agrippa.|:j:  "  God  had  not  given  to  them  the  spirit  of  fear, 
but  of  power,  and  of  love,  and  of  a  sound  mind."§§  In 
this  spirit  we  find  the  great  Apostle  testifying  of  himself — 
"  1  am  ready  to  preach  the  Gospel  to  you  that  are  at  Rome 

*  Rom.  viii.  3.     t  Rom.  xiv.  9. 

t  Isa.  xxvi.  13.  An  incident  in  the  history  of  ancient  Rome  may  furnish 
an  illustration  of  that  full  liberty  and  entireness  of  heart,  which  form  the  act  of 
acceptable  surrender  to  the  Lord.  When  the  people  of  CoUatia  were  nego- 
tiating an  unconditional  capitulation  to  the  Romans,  Egerius,  on  the  part  of  the 
Romans,  inquired  of  the  ambassadors — '  Are  the  fjeople  of  Collatia  in  their  own 
powerl'  When  an  affirmative  answer  was  given,  it  was  next  inquired — *Do 
you  deliver  up  yourselves — the  people  of  Collatia — your  city,  your  fields,  ^our 
waters,  your  boundaries,  your  temples,  yoiu-  utensils,  all  your  property,  divine 
end  human,  into  my  power  and  the  power  of  the  Roman  people?'  'W^c 
surrender  all.'  'And  so,'  said  he,  *  I  accept  you.' — Livy,  Book  i.  Such  may 
my  surrender  be  to  the  Jjord.  Disentangled  from  every  other  yoke,  under  no 
bonds  that  ought  to  bind  me.  Lord,  1  ot^r  myself  and  all  that  belongs  to  me, 
without  exception  or  reserve,  at  thy  feet.  "But  who  am  I,  that  I  should  be 
able  to  offer  so  willingly  afler  this  sort?  For  all  things  come  of  thee,  and  of 
thine  own  have  I  given  thee."     1  Chron.  xxix.  14. 

§  Dan.  iii.  16—18. 

11  Contrast  Matt  xxvi.  56,  69,  75,  witli  Acts  iL  iiu  iv.  v.  We  can  scarcely 
believe  that  the  same  persons  are  alluded  to.  But  the  explanation  of  the  difficulty 
had  been  given  by  anticipation.    John  vii.  38. 

11  Acts  vi.  vii."  **  Acts  xxiv.  tt  Acts  xxv.  tt  Acts  xxvi.  §§2Tira. 
i.7. 

9 


86  EXPOSITION  OF  PSALM  CXIX. 

also," — at  the  metropolis  of  the  world,  in  the  face  of  all 
opposition  and  contempt,  and  at  the  imminent  hazard  of 
my  life — ''For,'^  says  he,  '^I  am  not  ashamed  of  the  gospel 
of  Christ.^^'^  In  the  same  determination  of  soul,  he  ex- 
horts hi5  dear  son  in  the  faith — ^'  Be  not  thou  ashamed'^  of 
the  testimony  of  the  Lord,  nor  of  me  his  prisoner/'f 
With  how  many  does  "  the  fear  of  man  bring  a  snare. ''^ 
Many  a  good  soldier  has  faced  the  cannon's  mouth  with 
undaunted  front,  and  yet  shrunk  away  with  a  coward's 
heart  from  the  reproach  of  the  cross,  and  been  put  to  the 
blush  even  by  the  mention  of  the  Saviour's  name.  Are  we 
ready  to  bear  our  testimony  for  Jesus,  when  the  sneer  and 
ridicule  of  the  ungodly  are  to  be  encountered?  We  have 
not  to  face  the  enmity  of  "kings.''  ^Ve  are  not  likely  to 
"  be  brought  before  kings  and  rulers  for  the  Son  of  Man's 
sake."§  Yet  divine  help,  and  strong  faith,  are  not  less 
needed  by  us  in  standing  against  the  enmity  of  a  prejudiced 
relative  or  scornful  neighbour.  Young  people!  you  are 
perhaps  in  especial  danger  of  being  ashamed  of  your  Bible^ 
your  religion,  your  Saviour.  You  may  often  be  brought 
under  the  "snare"  of  "the  fear  of  man,"  and  be  tempted 
to  compromise  your  religion,  and  to  sacrifice  your  ever- 
lasting all  from  a  dread  of  "  the  reproach  of  Christ."  But 
remember  him,  who  for  your  sake  "before  Pontius  Pilate 
witnessed  a  good  confession -,"11  and  will  the  dread  of  a 
name  restrain  you  from  sharing  his  reproach,  and  banish 
the  love  and  gratitude  you  owe  him  from  your  hearts? 
Have  you  forgotten  that  you  once  owned  the  service  of 
Satan,  and  will  you  not  be  bold  for  Christ,  as  you  were  for 
him?  Were  you  once  "  glorying  in  your  shame,"  and  will 
you  now  be  ashamed  of  your  glory?  0!  remember  who 
hath  said — "  Whosoever  shall  be  ashamed  of  me  and  of  my 
words  in  this  adulterous  and  sinful  generation,  of  him  also 
shall  the  Son  of  Man  be  ashamed  when  he  cometh  in  the 
glory  of  his  Father  with  the  holy  angels."ir  Think  much 
and  often  of  this  word.  Think  on  this  day.  Think  on  the 
station  of  "the  fearful  and  unbelieving"  on  the  left  hand 
on  that  day.  Think  on  their  eternal  doom,**  and  pray  and 
tremble  for  yourselves.  Are  you  sincere?  then  remember 
your  obligation,  and  "the  love  of  Christ  will  constrain 
you,"f  f  not  to  a  cold,  calculating,  reluctant  service;  but  to 

*  Rom.  i.  15,  16.    t  2  Tim.  i.  8.    t  Prov.  xxix.  25.     §  Luke  xxi.  12.    Mark 
xiii.  9.     II  I  Tim.  vi.  13.    IT  Mark  viil  38.     **  Rev.  xxi.  8.    1 1  2  Cor.  v,  14, 


VERSE  47.  87 

a  confession  of  your  Saviour,  bold,  unfettered,  and  "faith- 
ful even  unto  death.'"^  Every  deviation  from  the  straight 
path  bears  the  character  of  being  ashamed  of  Christ.  How 
much  you  have  to  speak  in  behalf  of  his  testimonies,  his 
ways,  his  love!  When  in  danger  of  the  influence  of  the 
fear  of  man,  look  to  the  Lord  for  strength.  He  "  will  give 
you  a  mouth  and  wisdom,  which  all  your  adversaries  shall 
not  be  able  to  gainsay  nor  resist."!  This  he  gave  to  Ste- 
phen.^ Ask  it  for  yourselves,  and  you  too  shall  be 
strengthened  ^Ho  profess  a  good  profession  before  many 
witnesses."§ 


47.    AND  I  WILL  DELIGHT  MYSELF  IN  THY  COMMANDMENTS, 
WHICH  I  HAVE  LOVED. 

It  is  but  poor  comfort  to  the  believer  to  be  able  to  talk 
well  to  others  upon  the  ways  of  God,  and  even  to  *'  bear 
the  reproach"  of  his  people,  when  his  own  heart  is  cold, 
insensible,  and  dull.  He  aspires  at  nothing  less  than  de- 
light in  these  ways,  and  he  has  the  encouragement,  that  he 
shall  not  seek  in  vain.  Why  do  we  not  more  boldly  use 
the  language  of  faith,  and  say — '^  I  ivill  delight  myself  in 
thy  commandments?"  That  which  is  the  burden  of  the  car- 
nal heart  is  the  delight  of  the  renewed  soul.  The  former 
"  is  enmity  against  God,  and  therefore  is  not,  and  cannot 
be,  subject  to  his  law."||  The  latter  can  delight  in  nothing 
else. — If  the  gospel  separates  the  heart  from  the  delights  of 
a  sinful  world,  it  is  only  to  make  room  for  delights  of  a 
more  elevated,  satisfying,  and  enduring  nature. IF  It  is  true 
Satan  generally  baits  his  temptations  with  that  seductive 
witchery  which  the  world  calls  pleasure.  But  has  he  en- 
grossed all  pleasure  into  his  service?  Are  there  no  plea- 
sures besides  "  the  pleasures  of  sin  ?"  Can  the  ways  of  the 
Lord  promise  nothing  but  difficulty  and  trial  ?  What  means, 
then,  the  experience  of  him  who  counted  them  "  more  to 
be  desired  than  gold,  yea,  than  much  fine  gold:  sweeter 
also  than  honey,  and  the  honey-comb?"**   The  marrow  and 

*  Rev.  ii.  10.  f  Luke  xxi.  15.  X  Acts  vi.  10.  §  1  Tim.  vi.  12.  ||  Rom. 
viii.  7. 

II  '  Delectationes  non  amittimus,  sed  mutamus' — was  the  expression  of  one 
of  the  ancients.  *I  live  a  voluptuous  life,'  said  the  excellent  Joseph  A  Heine 
to  his  wite— '  but  it  is  upon  spiritual  dainties,  such  as  the  world  know  not,  nor 
taste  not  of.' 

**  Psalm  xix.  10. 


83  EXPOSITION  OF  PSALM  CXIX. 

fatness  of  our  Father's  house  is  surely  a  most  gainful  ex- 
change for  the  husks  of  the  far  country.*  The  joy  of  the 
saint  is  not  that  false,  polluted,  deadly  joy,  which  is  all  that 
the  worldling  knows,  and  all  that  he  has  to  look  for;  but  it 
flows  spontaneously  from  the  fountain  of  living  waters 
through  the  pure  channel  of  "the  word  of  God,  which 
liveth  and  abideth  for  ever.''  Nay,  so  independent  is  it  of 
any  earthly  spring,  that  it  never  flourishes  more  than  in  the 
desolate  wilderness,  or  the  sick-bed  solitude;  so  that  "  al- 
though the  fig-tree  shall  not  blossom,  neither  shall  fruit  be 
in  the  vine,  yet  we  will  rejoice  in  the  Lord,  we  will  joy  in 
the  God  of  our  salvation."!  The  world  see  what  religion 
takes  away,  but  they  see  little  of  what  it  gives;:}:  else,  in- 
stead of  pitying  our  folly,  they  would  reproach  their  own 
blindness.  "  Thus  saith  the  Lord  God,  Behold,  my  ser- 
vants shall  eat,  but  ye  shall  be  hungry  :?,behold,  my  servants 
shall  drink,  but  ye  shall  be  thirsty:  behold,  my  servants 
shall  rejoice,  but  ye  shall  be  ashamed:  behold,  my  servants 
shall  sing  for  joy  of  heart,  but  ye  shall  cry  for  sorrow  of 
heart,  and  shall  howl  for  vexation  of  spirit."§  But  accept- 
able obedience  must  flow  from  love,  and  be  accompanied 
w^ith  a  measure  of  delight.  And  surely  at  the  very  time 
that  we  are  "abhorring  ourselves  in  dust  and  ashes"  be- 
fore our  God,  we  have  every  reason  to  delight  in  his  ways; 
and  it  cannot  be  entirely  right  with  us,  until  something  of 
this  "  delight  in  God's  commandments"  is  felt  and  enjoyed. 
But  do  we  complain  of  the  dulness  of  our  hearts,  that  we 
cannot  "delight  in  the  commandments  of  God?"  Let  us 
seek  for  a  deeper  impression  of  redeeming  love.  The  re- 
sult of  such  an  impression  cannot  be  less  than  grateful 
obedience  and  holy  delight.  Let  us  endeavour  to  turn  our 
complaints  into  prayers,  and  the  Lord  will  quickly  turn 
them  into  praises.  Let  us  watch  against  every  thing  that 
would  intercept  our  communion  with  Jesus.  Distance  from 
him  must  be  accompanied  with  poverty  of  spiritual  enjoy- 
ment— "  All  our  springs  are  in  thee." 

*  Luke  XV.  13—24.     1  Hab.  iii.  17,  18. 

X  Cyprian  in  one  of  his  epistles  (ad  Donat)  mentions  the  great  difficulty 
he  found  in  overcoming  the  false  view  of  the  gloom  of  religion — little  suspecting 
that  the  cause  of  the  gloom  was  in  himself— not  in  the  Gospel.  But  this  is 
explained,  Matt.  vi.  23. 

§  Isaiah  Ixv.  J  3,  14. 


VERSE  48.  89 

48.  MY  HANDS  ALSO  WILL  I  LIFT  VP  UNTO  THY  COMMANDMENTS, 
WHICH  I  HAVE  LOVED ;  AND  I  WILL  MEDITATE  IN  THY  STA- 
TUTES. 

Scarcely  any  expression  seems  to  be  equal  to  set  forth 
the  fervency  of  David's  love  and  delif^ht  in  the  ways  and 
word  of  God.     Here  we  find  him  "lifting  up  his  hands'' 
with  the  gesture  of  one  who  is  longing  to  embrace  with 
both  hands  and  his  whole  heart  the  object  of  his  desire.* 
Perhaps  also  in  "  lifting  up  his  hands  unto  the  command- 
ments," he  might  mean  to  express  his  looking  upward  for 
assistance  to  keep  them  and  to  live  in  them.t     But  how 
humbling   this  comparison   with   ourselves.      Alas!   how 
often,  from  the  neglect  of  the  influence  of  the  Spirit  of  God, 
do  our  "hands  hang  down,"  instead  of  being  "lifted  up" 
in  these  holy  ways.    We  are  too  often  content  with  a  scanty 
measure  of  love,  going  from  day  to  day  without  any  sensi- 
ble "  hungering  and  thirsting  after  righteousness;"  neither 
able  to  pray  with  life  and  power,  nor  to  hear  with  comfort 
and  profit,  nor  to  "do  good  and  to  communicate"  with 
cheerfulness,  nor  to  meditate  with  spiritual  delight,  nor  to 
live  for  God  with  zeal  and  interest,  nor  to  anticipate  the 
endurance  of  the  cross  with  unflinching  resolution — the  soul 
equally  disabled  for  heavenly  communion  or  active  devo- 
tedness.     Oh!  let  us  beware  of  looking  for  ease  under  the 
power  of  this  deadening  malady.     Let  us  rather  struggle 
and  cry  for  deliverance  from  it.     Let  us  subscribe  ourselves 
before  God  as  wretched,  and  helpless,  and  guilty.     Let  us 
encourage  ourselves  before  him  with  the  thought  that  he 
can  look  upon  us  and  revive  us.     Let  us  "  take  hold  upon 
his  covenant,"  and  plead  that  he  will  look  upon  us.     Let 
us  put  him  in  remembrance  of  the  glory  of  his  name,  which 
is  much  more  concerned  in  delivering  us  out  of  this  frame, 
by  his  quickening  and  enlivening  grace,  than  in  leaving 
us,  stupid,  corrupt,  and  carnal,  in  it.     Professor!  awake; 
or  beg  of  the  Lord  to  awaken  you !     For  if  your  cold  sleep- 
ing heart  is  contented  with  the  prospect  of  a  heaven  here- 
after, without  seeking  for  a  present  foretaste  of  its  blessed 
enjoyments,  it  may  be  a  very  questionable  matter  whether 
heaven  will  ever  be  yours.     If,  however,  there  is  delight,  it 
will  cherish  an  habitual  meditation  in  the  statutes,  for  he 
"  whose  delight  is  in  the  law  of  the  Lord,  in  his  law  doth 

"♦  J^ce  Psalm  cxliii.  G.     t  See  PsaJm  xxviii.  2, 
9* 


90  EXPOSITION  OF  PSALM  CXIX. 

he  meditate  day  and  night."*  The  breathing  of  his  heart 
is — "0  how  love  I  thy  law!  it  is  my  meditation  all  the 
day."t  It  is  in  holy  meditation  on  the  word  of  God,  that 
we  are  led  to  feel  all  the  different  changes  of  the  spiritual 
life,  and  to  bring  into  exercise  all  the  graces  of  the  Spirit. 
What  is  the  acting  of  faith,  but  the  reliance  of  the  soul 
upon  the  promises  of  the  word  ?  What  is  the  sensation  of 
godly  fear,  but  the  soul  trembling  before  the  threatenings 
of  God?  What  is  the  object  of  hope,  but  the  apprehended 
glory  of  God  ?  What  is  the  principle  of  desire  or  love,  but 
longing,  endearing  contemplations  of  the  Saviour,  and  of 
the  gospel  blessing  manifested  in  him?  So  that  it  is  hardly 
possible  to  conceive  of  any  effectual  workings  of  grace  se- 
parated fiom  that  spiritual  meditation  in  the  word,  which, 
under  the  teaching  sought  from  above,  draws  out  its  hidden 
contents,  and  exhibits  them  to  the  soul  as  the  objects  upon 
which  the  principles  and  affections  of  the  divine  life  are 
habitually  exercised.  Not  that  any  benefit  can  be  expected 
from  meditation,  even  upon  the  word  of  God,  as  an  ab- 
stract duty.  If  not  closely  joined  and  mixed  with  prayer, 
it  will  most  probably  degenerate  into  dry,  speculative  study. 
Unless  it  be  applied  to  some  distinct  practical  purpose,  it 
will  be  unedifying  in  itself,  and  unsatisfactory  for  the  im- 
portant ends  designed  by  it,  the  discerning  of  the  mind  of 
God,  and  feeding  upon  the  rich  provision  of  the  gospel. 

Let  it  be  a  matter  of  daily  inquiry — Does  my  reading  of 
the  word  of  God  furnish  food  for  my  soul — matter  for 
prayer — direction  for  conduct?  Scriptural  study,  when 
entered  upon  in  a  prayerful  spirit,  will  never,  like  many 
other  studies,  be  unproductive.  The  mind  that  is  set  upon 
it,  is  fitly  set  for  bearing  fruit:  it  will  "  bring  forth  fruit  in 
due  season."!  Meditation  kindles  love,  as  it  is  the  effect 
of  love — "  While  I  was  musing,  the  fire  burned. "§  "  Whoso 
looketh  into  the  perfect  law  of  liberty,  and  continueth 
therein,  this  man  is  blessed  in  his  deed."||  But  let  us  take 
heed  that  the  root  of  religion  in  the  soul  is  not  cankered 
by  the  indulgence  of  secret  sin.  In  the  midst  of  the  most 
abundant  income  of  gospel  ordinances,  we  may  prove  spi- 
ritual beggars,  unless  a  diligent  keeping  of  the  heart  pre- 
serves the  inner  man  in  a  healthy  and  vigorous  frame. 

*  Psalm  L  2.  t  Verse  97.  t  Psabn  I  2,  3.  §  Psalm  xxxix.  3.  1|  James 
i.  25, 


VERSE  49.  91 


PART    VII 


49.    REMEMBER    THE     WORD    UNTO    THY    SERVANT,    UPON    WHICH 
THOU  HAST  CAUSED  ME  TO  HOPE. 

Has  God  ever  forgotten  his  word,  that  he  needs  to  be  re- 
minded of  it?  or  is  it  not  that  the  desires,  sincerity,  faith, 
and  patience  of  his  people  may  be  exercised?  If  he  has 
"  caused  us  to  hope  upon  it,"  still  there  are  seasons  when 
"hope  deferred  maketh  the  heart  sick."*  Therefore  let 
us  wait  at  the  throne  of  grace  with  the  constant  remem- 
brance of  the  promises  of  a  faithful  God — "  Remember  the 
word  unto  thy  servant."  Indeed,  the  proper  use  to  be 
made  of  the  promises  is  to  furnish  "  arguments  where- 
with to  fill  our  mouths  when  we  order  our  cause  before 
God."t  And  when  they  are  pleaded  with  the  earnestness 
and  humility  of  faith,  they  will  be  found  to  be  divine  and 
blessed  realities.  Besides,  there  are  seasons  in  your  ex- 
perience, Christian  reader,  in  which,  doubtless,  some  word 
of  God  has  been  made  especially  precious  to  your  soul,  as 
illustrated  in  the  daily  occurrences  of  providence,  or  ap- 
plied by  the  immediate  power  of  the  Spirit.  Such  words 
are  thus  made  your  own,  and  it  will  prove  of  most  essential 
benefit  to  lay  them  up  in  your  heart  against  some  future 
time  of  trial,  when  you  may  bring  them  before  your  God, 
and  "put  him  in  remembrance":}:  of  them.  The  same 
principle  and  acting  of  faith  may  be  exercised  in  regard  to 
the  invitations  of  the  gospel.  Have  they  not  been  set  be- 
fore you,  so  that  you  have  been  "caused  to  hope"  for  an 
interest  in  them?  Have  you  nof  often  been  arrested  by 
such  a  word  as  this — "Him  that  cometh  unto  me,  I  will 
in  no  wise  cast  out?"§  Then  do  not  question  or  neglect  to 
exercise  your  right  to  plead  it  as  a  coming  sinner — '  Lord, 
I  hope  in  this  thy  word — I  believe  that  it  is  of  thine  own 
Spirit  that  I  do  hope  in  it — "thou  hast  caused  me  to  hope" 
in  it.  "Remember  this  word  unto  thy  servant.'"  Thus 
it  is  that  prayer  forms  the  promise  of  God  into  a  prevailing 
argument,  and  sends  it  back  to  heaven,  in  the  exercise  of 

•*  Prov.  viii.  13.     t  Job  xx'm.  4.    t  ha.  xliii.  26.     5  John  vi.  37. 


92  EXPOSITION  OF  PSALM  CXIX. 

faith,  nothing  doubting  but  that  it  will  be  verified  in  God's 
best  time  and  way.* 

Again — if  you  have  ever  found  power  in  God's  word 
against  any  besetting  sin,  will  it  not  be  an  encouragement, 
when  again  beset  by  the  temptation,  to  look  to  the  same 
source  for  help,  in  the  assurance  that  he  who  hath  delivered, 
doth  deliver,  and  will  even  to  the  end  "  deliver?'^!  He 
"  hath  done  great  things  for  you" — And  is  not  this  an  ear- 
nest of  more?  "  Because  thou  hast  been  my  help,  therefore 
under  the  shadow  of  thy  wings  will  I  rejoice."J  Faith  is 
not  trusting  what  the  eye  sees,  but  what  the  word  promises; 
and  we  may  at  any  time  receive  a  promise  in  humble  de- 
pendence as  the  distinct  message  to  our  souls,  when  we  are 
conscious  of  a  readiness  to  receive  the  whole  word  as  the 
rule  of  our  life  and  conversation.  Indeed  this  is  the  ex- 
perience and  comfort  of  the  life  of  faith.  This  unfolds  the 
true  secret  of  living  to  God — ending  at  last  with  the  glo- 
rious testimony  of  a  Christian  death-bed.  "  Behold,  this 
day  I  am  going  the  way  of  all  the  earth,  and  ye  know  in 
all  your  hearts  and  in  all  your  souls,  that  not  one  thing  hath 
failed  of  all  the  good  things  which  the  Lord  your  God  spake 
concerning  you;  all  are  come  to  pass  unto  you,  and  not 
one  thing  hath  failed  thereof."§ 

50.    THIS    IS    MY    COMFORT    IN    MY    AFFLICTION:     FOR    THY    WORD 
HATH  QUICKENED  ME. 

David  was  encouraged  to  plead  the  word  of  promise  in 
prayer,  from  the  recollection  of  its  "comfort  in"  time  of 
*'  affliction."  Never,  indeed,  are  the  children  of  God  left 
unsupported  in  such  a  time,  or  called  to  drink  a  cup  of  un- 
mingled  tribulation.  In  the  moments  of  their  bitterest  sor- 
row, they  are  compelled  to  stand  amazed  at  the  tenderness 
which  is  daily  and  hourly  exercised  towards  them.  What- 
ever our  affliction  may  be,  we  need  never  be  at  a  loss  for 
some  word  exactly  suited  to  it;  and  a"  word  spoken  in  due 
season,  how  good  is  it!"||     One  word  of  God,  sealed  to 

*  We  may  observe  Jacob  making  precisely  this  use  of  the  word  of  promise 
to  great  advantage,  at  a  time  of  personal  extremity.  Gen.  xxxii.  9,  lU,  1 2,  with 
xxxi,  3,  13,  xxviii.  13 — 15.  Was  not  this  in  fact  pleading— ••  Remember  the 
word  unto  thy  serv^ant,  upon  which  thou  hast  caused  me  to  hope?"  Compare 
also  verse  38  of  this  Psalm. 

I  2  Cor.  i.  10.     t  Psalm  Ixiii.  7.     §  Jos.  xxiii.  14.  ^?sre    "^~^**^ 

II  Prov,  XV.  23.  '  I  will  show  you  a  privilege  that  others  want,  and  you  have 
in  thiri  case.     Such  as  are  in  prosperity,  and  are  filled  with  earthly  joys,  and  in- 


VERSE  50.  93 

the  heart,  infuses  more  sensible  relief,  than  ten  thousand 
words  of  man;  and,  when  the  gracious  leadings  of  the  Spi- 
rit have  guided  us  in  the  word  to  an  assurance  of  the  pre- 
sence of  God  in  affliction,*  of  the  continued  pity  and  sym- 
pathy of  the  Lord  in  his  most  severe  dispensations,!  and 
of  their  certain  issue  to  our  everlasting  good, |, must  not 
we  say  of  the  word — "This  is  our  comfort  in  our  afflic- 
tion?" And  do  not  our  hurdens  feel  lighter  for  the  sup- 
port of  this  word,  as  the  channel  in  which  the  Saviour's 
love  streams  forth  on  every  side,  imparting  life,  refresh- 
ment and  strength  to  those  who,  but  for  this  comfort,  would 
have  "fainted,'-§  and  "|)erished  in  their  affliction?"||  This, 
indeed,  was  the  end  for  which  the  Scriptures  were  writ- 
ten;^ and  such  power  of  consolation  have  they  sometimes 
administered  to  the  afflicted  saint,  that  tribulation  has  al- 
most ceased  to  be  a  trial,  and  the  retrospect  has  been  the 
source  of  thankful  recollection.  Only  those,  however,  can 
apply  the  comfort  of  the  word  who  have  felt  its  quicken- 
ing power.  When  dead  in  sin,  it  quickened  us.**  When 
sunk  in  trouble,  it  revived  us,-|-f  not,  however,  by  any 
innate  power  of  its  own,  but  by  the  exhibition  of  the  Sa- 
viour as  the  Spring  of  life  and  consolation.  If,  therefore, 
we  come  from  the  reading  of  the  word  without  any  warmth 
of  affection,  or  any  quickening  to  duty,  we  have  surely 
read  it  in  vain.  And  thus  it  always  must  be,  except  as 
under  the  teaching  of  the  Spirit,  we  find  that  it  "testifies 
of  him":j:| — "the  consolation  of  Israel "§§ — "afflicted  in 
all  our  afflictions "llll — and  never  failing  to  uphold  with 
"  grace  sufficient  for  us."^^f  It  is  not,  however,  the  word 
without  the  Spirit,  nor  the  Spirit  generally  without  the 
word,  but  the  Spirit  by  the  word — first  putting  life  into  the 
word,***  and  then  by  the  word  quickening  the  soul.     The 

rreased  with  children  and  friends;  though  the  word  of  God  is  indeed  written  for 
their  instruction,  yet  to  you  who  are  in  trouble,  and  fi'om  whom  the  Lord  hath 
taken  many  children,  and  whom  he  hath  otherwise  exercised,  there  are  some  chap- 
ters, some  i)articular  promises  in  the  word  of  God,  made  in  an  especial  manner, 
which  would  never  have  been  yours  so  as  they  now  are,  if  you  had  had  your 
portion  in  this  world  like  others.  It  is  no  small  comfort,  that  God  hath  written 
some  scriptures  to  you,  which  he  hath  not  to  others  Read  these,  and  think 
God  is  like  a  friend,  who  sendeth  a  letter  to  a  whole  house  and  family,  but  who 
speaketh  in  his  letter  to  some  by  name,  that  are  dearest  to  him  in  the  house.' — 
Rutherford's  Letters. 

*  Isa.  xHii.  L  2.  f  Exodus  iii.  7.  t  Rom.  viii.  28.  §  Psalm  xxvii.  1 3.  |1  Verse 
92.  U  Rom.  XV.  4.  **  James  i.  1 8.  1  Pet.  i.  23.  1 1  Verses  81 ,  82.  it  John 
V.  39.     §  §  Luke  U.  2o.     ||  ||  isa.  Ixiii.  9.    TI![  2  Cor.  xii.  9.     *^*  John  vi.  63. 


94  EXPOSITION  OF  PSALM  CXIX. 

word,  then,  is  only  the  instrument.  The  Spirit  is  the  Al- 
mighty agent.  Thus  the  work  is  the  Lord's,  and  nothing 
is  left  for  us  but  the  exercise  of  submission  and  the  song 
of  praise. 

51.    THE  PROUD  HAVE   HAD  ME   GREATLY   1\  DERISION;    YET  HAVE 
I  NOT  DECLINED  FROM  THY  LAW. 

If  David,  a  king,  a  man  of  wisdom  and  prudence,  and 
therefore  not  likely  to  provoke  unnecessary  offence,  and 
whose  character  and  rank  might  be  expected  to  command 
respect;  if  he  was  not  shielded  from,  ''the  derision  of  the 
proud  "  on  account  of  the  profession  and  service  of  his  God, 
surely  it  furnishes  a  striking  confirmation  of  the  declaration 
— "  Yea,  and  all  that  ivill  live  godly  in  Chi'ist  Jesus  shall 
suffer  persecution."*  But  thus  it  ever  was,  and  ever  will 
be,  that  if  we  have  faith  to  believe  the  doctrines  of  Christ, 
and  to  conform  to  the  strict  comn^andments  of  the  Gospel, 
we  must  prepare  to  encounter  the  taunts  of  the  unbeliever 
and  the  worldling.  Yet,  where  the  heart  is  right  with  God, 
the  "derision  of  the  proud,"  instead  of  forcing  us  to  de- 
cline from  the  law  of  God,  will  strengthen  our  adherence 
to  it.  Thus  David  answered  the  bitter  derision  of  Michal 
with  a  stronger  resolution  to  abide  by  his  God — "I  will 
yet  be  more  vile  than  thus."!  He  counted  it  his  glory,  his 
duty,  his  joy.  None,  however,  but  a  believer  knows  what 
it  is  to  bear  the  contempt  and  derision  of  an  ungodly  world, 
and  none  but  a  real  believer  can  bear  it.  It  is  one  of  the 
touchstones  of  sincerity,  the  application  of  which  has  often 
been  the  means  of  "  separating  the  precious  from  the  vile,'' 
unmasking  the  self-confident  professor,  to  his  own  confu- 
sion. Oh !  how  many  make  a  fair  profession  and  appear 
"  good  soldiers  of  Jesus  Christ,"  until  the  hour  of  danger 
proves  them  deserters.  But  it  is  of  great  importance  to 
those  who  are  just  setting  out  in  the  warfare,  to  be  well 
armed  with  the  word  of  God.  It  kept  David  steadfast 
amidst  "  the  derision  of  the  proud;"  and  it  will  keep  young 
Christians  from  being  frightened  or  overcome  by  their  con- 
tact with  the  sneer  of  an  ungodly  world.  But  that  it  may 
"  dwell  in  us  richly  iji  all  wisdom,-^\  and  be  suited  to  our 
own  case,  it  will  be  well,  under  circumstances  of  reproach, 
to  acquaint  ourselves  with  those  declarations  that  speak 

*  2  Tim.  iii.  12.     12  Sam.  vi.  20—22.     t  Col.  iii.  16. 


VERSE  52.  95 

support  and  encouragement  to  sufferers  for  righteousness 
sake.*  Above  all,  the  contemplation  of  the  great  Sufferer 
himself,  meeting  this  poignant  trial  in  meekness,f  compas- 
sion, and  prayer,:}:  will  furnish  "a  refuge  from  the  storm,  and 
a  shadow  from  the  heat,  when  the  blast  of  the  terrible  ones 
is  as  a  storm  against  the  walL'^J  The  mere  professor 
knows  not  this  refuge;  he  possesses  not  this  armour,  or  he 
knows  not  how  to  use  it;  so  that,  ^'when  affliction  or  per- 
secution ariseth  for  the  word's  sake,  immediately  he  is  of- 
fended."||  Blessed  be  God  !  the  weapons  of  our  warfare 
are  drawn  from  the  divine  armory,  and  therefore,  depend- 
ing on  the  grace  of  Jesus,  and  following  his  example,  we 
shall  find  that  to  suffer  is  the  way  to  victory — the  road  to 
an  everlasting  crown. 


52.  I  REMEMBERED  THY  JUDGMENTS  OF  OLD,  O  LORD;  AND 
HAVE   COMFORTED  MYSELF. 

The  recollections  of  the  Lord's  former  dealings  with  his 
people  appear  to  have  been  David's  support  while  smarting 
under  "the  scourge  of  the  tongue."^f  And  perhaps  few 
subjects  of  meditation  are  more  fruitful  in  encouragement. 
We  are  ready  to  imagine  something  peculiar  in  our  own 
case,  and  to  "think  it  strange  concerning  the  fiery  trial 
which  is  to  try  us,  as  though  some  strange  thing  happened 
unto  us;"**  but  when  we  "remember  the  Lord's  judgments 
of  old,"  with  his  people,  we  "comfort  ourselves"  in  the 
assurance,  that  "  the  same  afflictions  are  accomplished  in 
our  brethren,  that  have  been  in  the  world, "tt  and  that, 
"as  the  sufferings  of  Christ  have  abounded  in  them,  so 
their  consolation  also  abounded  by  Christ.":}::}:  They  al- 
ways encountered  the  same  "derision  of  the  proud,"  and 
always  experienced  the  same  support  from  the  faithfulness 
of  their  God.  We  do  not  probabh^  remember,  as  we  ought, 
the  mercy  and  gracious  wisdom  of  God  in  occupying  so 
much  of  his  written  word  with  the  records  of  his  "judgments 

*  Such  as  the  benediction  of  the  Saviour,  Luke  vi.  22,  23,  confirmed  by  the 
recorded  experience  of  the  Lord's  most  favoured  servants,  the  Apostles— Acts  v. 
41. — Paul  especially,  2  Cor.  xii.  10;  Col.  i.  24 — the  disciples  of  Thessalonica,  1 
Thess.  i.  6 — the  Hebrew  Christians,  Heb.  x.  34. 

t  Psalm  xxii.  6—8.  Luke  xxiii.  35.  1  Pet.  ii.  23.  t  Luke  xxiii.  34. 
§  Isa.  XXV.  4.  II  Mark  iv.  17.  H  Job  v.  21 .  **  1  Peter  iv.  1 2.  1 1  1  Pet.  v.  9. 
tl  2  Cor.  i.  5. 


96  EXPOSITION  OF  PSALM  CXTX. 

of  old."  With  some  a  prominent  attention  is  paid  to  the 
preceptive,  and  with  others  to  the  doctrinal  parts  of  re- 
velation— each  class  seeming  to  forget,  that  the  historical 
records  comprise  a  full  and  striking  illustration  of  both, 
and  in  this  view  have  always  proved  most  supporting 
grounds  of  consolation  to  exercised  souls.  There  must,  in- 
deed, obviously  have  been  some  important  design  in  casting 
so  large  a  portion  of  the  small  volume  of  Revelation  into 
an  historical  form,  and  the  design  that  appears  throughout 
is  every  way  worthy  of  its  Author.  "VVhatsoever  things 
were  written  aforetime,  were  written  for  our  learning,  that 
we  through /7«/eewce  and  comfort  of  the  Scriptures  might 
have  hope;''^'^  and  how  admirably  adapted  the  means  are  to 
the  end,  those  who  are  most  diligent  in  the  search  of  the 
Scripture-field  will  bear  ample  witness.  Whoever,  there- 
fore, wilfully  neglect  the  historical  portion  of  the  sacred 
volume  from  the  idea  of  confining  their  attention  to  what 
they  deem  the  more  spiritual  parts  of  Scripture,  they  show 
a  sad  deficiency  of  spiritual  apprehension,  and  deprive  them- 
selves of  most  valuable  instruction,  and  most  abundant 
comfort.  From  the  view  which  has  just  been  given  of  the 
design  of  the  historical  records,  it  is  plain  that  the  neglect 
of  them  would  exclude  us  from  one  eminent  means  of  in- 
creasing '^  patience  "  in  the  example  of  those,  "  who  through 
faith  and  patience  inherit  the  promises" — of  receiving 
"comfort"  in  the  experience  of  the  faithfulness  of  God 
manifested  in  every  age  to  his  people — and  of  enlivening  our 
"  hope  "  in  marking  the  happy  issue  of  the  "  patience  of  the 
saints,"  and  the  heavenly  support  administered  unto  them.*)- 
So  far,  therefore,  are  we  from  being  little  interested  in  the 
record  of  past  ages,  that  it  is  evident  that  the  sacred  histo- 
rians, as  well  as  the  prophets,  "ministered  not  unto  them- 
selves, but  unto  us  the  things  which  are  now  reported.":}: 

Let  us  select  one  or  two  instances  as  illustrative  of  this 
subject.  Why  was  the  record  of  the  deluge — why  was  the 
overthrow  of  the  cities  of  the  plain  preserved,  but  as  an  ex- 
hibition to  the  church  that  "  the  Lord,"  the  Saviour  of 
Noah  the  eighth  person,  and  the  deliverer  of  just  Lot — 

*  Rom.  XV.  4. 

t  In  ttiis  view,  the  recollection  of  the  Lord's  judgments  of  old  "  puts  a  new 
song  into  the  mouth  "  of  the  Church,  of  "  thanksgiving  unto  her  God."  Isaiah 
XXV.  1 — 4. 

t  1  Pet.  i.  10 


VERSE   63.  97 

"  knoweth  how  to  deliver  the  godly  out  of  temptations,  and 
to  reserve  the  unjust  unto  the  day  of  judgment  to  be 
punished?"*  What  a  source  of  "  comfort/'  then,  to  the 
tempted  people  of  God  is  the  "remembrance  of  this  judg- 
ment of  old!"  And  if  we  instance  the  wonderful  history 
of  the  overthrow  of  the  Egyptians,  and  the  consequent  deli- 
verance of  God's  ancient  people,  we  may  continually  ob- 
serve the  church  recollecting  this  interposition  as  a  ground 
of  assurance,  that  under  similar  circumstances  of  trial,  the 
same  illustrious  displays  of  divine  faithfulness  and  love  may 
be  confidently  expected — looking  back  upon  what  has  been 
done  by  the  "arm  of  the  Lord  in  ancient  days,  and  in  the 
generation  of  old,"  as  the  pattern  of  what  the  Lord  ever 
would  be,  and  ever  would  do  for  his  purchased  people.t 
We  remark  God  himself  recalling  to  our  mind  this  over- 
throw and  deliverance  as  a  ground  of  present  encourage- 
ment and  siA^ipori—^' According  to  the  days  of  thy  coming 
out  of  the  land  of  Egypt  will  I  show  unto  him  marvellous 
things  ":j: — and  the  Church  echoing  back  this  remembrance 
in  the  expression  of  her  faith,  gratitude,  and  expectation — 
**  He  will  subdue  our  iniquities,  and  thou  wilt  cast  all  their 
sins  into  the  depths  ofi\\Q  sea."§  Such  is  the  interesting 
use  that  may  be  made  of  the  historical  parts  of  Scripture. 
Such  is  the  "comfort"  to  be  derived  from  the  ""remem- 
brance of  the  Lord's  judgments  of  old!"  And  is  not  the 
recollection  of  his  "judgments  of  old  "  with  ourselves,  pro- 
ductive of  the  same  support?  Does  not  the  retrospect  of  his 
dealings  with  our  own  souls  serve  to  convince  us,  that  "  all 
his  paths  are  mercy  and  truth ?"||  The  assurance  is  therefore 
warranted  alike  by  experience  and  by  Scripture, — "  We 
know  that  all  things  work  together  for  good  to  them  that 
love  God,  to  them  who  are  the  called  according  to  his  pur- 
pose.' 


"^I 


53.  HORROR  HATH  TAKEN  HOLD  UPON  ME,  BECAUSE  OF  THE 
WICKED  THAT  FORSAKE  THY  LAW. 

Surely  with  a  compassionate  and  reflecting  mind,  the 
condition  of  the  world  must  excite  commiseration  and  con- 
cern! A  "whole  world  lying  in  wickedness!""^*  lying 
therefore  in  ruins!  the  image  of  God  effaced !  the  presence  of 

**  2  Peter  ii.  5—9.        t  Isa.  li.  9—11.        X  Micah  vii.  15.         §  Verse  19. 
II  Psalm  XXV.  10,    11  Rom.  viii.  28.    *»  1  John  v.  19. 
10 


98  EXPOSITION  OF  PSALM  CXIX. 

God  departed!  "Horror  hath  taken  hold  of  me!"  to  see 
the  law  of  Him  who  gave  behig  to  the  world  so  little  re- 
garded !  so  utterly  forsaken  !  So  much  light  and  love  shining 
from  heaven  in  vain!  The  earthly  heart  cannot  endure 
that  any  restraint  should  be  imposed,  much  less  that  any 
constraint,  even  of  love,  should  be  employed  to  change  its 
bias  and  turn  it  back  to  its  God.  Are  you  then  a  believer? 
then  will  you  be  most  tender  of  the  honour  of  the  law  of 
God.  Every  stroke  at  his  law  you  will  feel  as  a  stroke  at 
your  own  heart.  Are  you  a  believer?  then  will  you  con- 
sider every  man  as  your  brother,  and  weep  to  see  so  many 
of  them  around  you,  crowding  the  broad  road  of  destruction, 
and  perishing  as  the  miserable  victims  of  their  own  de- 
ceivings.  The  prospect  on  every  side  is  as  if  God  were  cast 
down  from  his  throne,  and  the  creatures  of  his  hand  were 
committing  murder  against  their  own  souls.  But  when  we 
are  in  a  declining  state,  when  we  feel  cold  and  languid  re- 
specting our  own  eternal  interests,  how  invariably  does  it 
affect  the  tenderness  of  our  regard  for  the  honour  of  our 
God;  so  that  we  can  look  at  '*  the  wicked  that  forsake  God^s 
law  ''  with  comparative  indifference  and  unconcern.  But 
how  awful  the  thought,  that  it  ever  can  be  with  us  a  small 
matter,  that  multitudes  are  sinking!  going  down  into  per- 
dition !  with  the  name  of  Christ!  under  the  seal  of  baptism  ! 
partakers  of  the  means  of  gospel  grace!  yet  perishing! 
Not  indeed  that  we  are  to  yield  to  a  paralyzing  feeling  of 
horror,  that  would  awaken  no  powers  of  exertion  on  their 
behalf.  Do  we  owe  them  no  duty — no  prayer — no  labour? 
Shall  we  look  upon  souls  hurrying  on  with  such  dreadful 
haste  to  unutterable,  everlasting  torments,  and  permit  them 
to  rush  on  blindfolded,  unawakened,  unalarmed?  If  there 
is  a  "  horror  "  to  see  a  brand  apparently  fitting  for  the  fire, 
will  there  not  be  a  wrestling  endeavour  to  pluck  that  brand 
out  of  the  fire?  Have  we  quite  forgotten  in  our  own  case 
the  fearful  terrors  of  an  unconverted  state — the  Almighty 
power  of  wrath  and  justice  armed  against  us — the  thunder 
of  that  voice — "  Vengeance  belongeth  unto  me;  I  will  re- 
compense, saith  the  Lord?"*  Oh!  if  the  love  of  the  Saviour 
and  the  love  of  souls  were  reigning  with  more  mighty  influ- 
ence in  our  hearts,  how  much  more  devoted  should  we  be 
in  our  little  sphere  of  labour,  and  how  much  more  enlarged 
in  our  supplications,  until  all  the  kingdom  of  Satan  were 
•  Heb.  X.  30.    Rom.  xii.  19,  with  Deut.  xxxii.  3. 


VERSE    54.  99 

subject  to  the  obedience  of  the  Son  of  God,  and  conquered 
by  the  force  of  his  omnipotent  love. 

*  But  if  the  spirit  of  David,  renewed  but  in  part,  was  thus 
filled  with  horror  in  the  contemplation  of  the  wicked — what 
must  have  been  the  affliction — what  the  intensity  of  His 
sufferings — "  who  was  holy,  harmless,  undefiled,  separate 
from  sinners"* — yea,  "of  purer  eyes  than  to  behold  ini- 
quity "f — during  thirty-three  years  of  continued  contact 
with  a  world  of  sin  ?  What  shall  we  say  of  the  condescen- 
sion of  his  love  in  wearing  "the  likeness  of  sinful  flesh  "  + 
— dwelling  among  sinners— yea,  "receiving  sinners,  and 
eating  with  them!"§ 

Blessed  Spirit!  impart  to  us  more  of  "  the  mind  that  was 
in  Christ  Jesus!"  that  the  law  of  God  may  be  increasingly 
precious  in  our  eyes,  and  that  we  may  be  "exceedingly 
jealous  for  the  Lord  God  of  hosts!"  Help  us,  by  thy  gra- 
cious influence,  to  plead  with  sinners  for  God,  and  to  plead 
for  sinners  with  God ! 


54.    THY  STATUTES  HAVE  BEEN  MY  SONGS  IN   THE    HOUSE    OF    MY 
PILGRIMAGE. 

Come,  Christian  pilgrim,  and  beguile  your  wearisome 
journey  heavenward  by  "singing  the  Lord's  song  in  this 
strange  land."||  With  the  statutes  of  God  in  your  hand 
and  in  your  heart,  you  are  furnished  with  a  song  for  every 
step  of  your  way — "  The  Lord  is  my  shepherd;  I  shall  not 
want.  He  maketh  me  to  lie  down  in  green  pastures;  he 
leadeth  me  beside  the  still  waters.  He  restoreth  my  soul ; 
he  leadeth  me  in  the  paths  of  righteousness  for  his  name's 
sake.  Vea,  though  I  walk  through  the  valley  of  the  shadow 
of  death,  I  will  fear  no  evil,  for  thou  art  with  me;  thy 
rod  and  thy  staff',  they  comfort  me.  Thou  preparest  a 
table  before  me  in  the  presence  of  mine  enemies:  thou 
anointest  my  head  with  oil;  my  cup  runneth  over.  Surely 
goodness  and  mercy  shall  follow  me  all  the  days  of  my  life, 
and  I  will  dwell  in  the  house  of  the  l^ord  for  ever."^  A 
song  such  as  this  cannot  fail  to  smooth  your  path,  and  re- 
concile you  to  the  many  inconveniences  of  the  way,  while 
the  recollection,  that  it  is  here  only  "the  house  of  your  pil- 

"  Heb.  vii.  26.  t  Hab.  i.  13.     Compare  Psalm  v.  5.  t  Rom.  viii.  3. 

§  liUke  XV.  2.     II  Psalm  cxxxvii.  4.     II  Psalm  xxii. 


100  EXPOSITION  OF  PSALM  CXIX. 

grimage,"  and  not  your  home,  and  that  "  there  remaineth  a 
rest  for  the  people  of  God,"*  will  support  the  exercise  of 
faith  and  patience  to  the  end.  The  same  statutes  which 
are  the  yoke  and  burden  of  the  worldly  professor,  are  the 
subject  of  the  believer's  daily  song,  and  the  source  of  his 
daily  comfort,  leading  him  from  pleasure  to  pleasure,  and, 
under  the  cherishing  vigour  of  gracious  communications, 
making  his  way  and  work  easy  and  prosperous.  Evidently, 
therefore,  our  knowledge  of  the  Lord's  statutes,  and  our  de- 
light in  them,  will  furnish  a  decisive  test  of  our  real  state 
before  God.  But  what  reason  have  we  every  moment  to 
guard  against  that  debasing,  stupifying  influence  of  the 
world,  which  makes  us  forget  the  proper  character  of  a  pil- 
grim! And  what  habitual  conflict  must  be  maintained  with 
the  sloth  and  aversion  of  a  reluctant  heart  to  maintain  our 
progress  in  the  journey  towards  Zion!  Reader — have  you 
entered  upon  a  pilgrim's  life?  Then  what  is  your  solace? 
What  is  your  refreshment  on  the  road?  It  is  dull,  heavy, 
wearisome,  to  be  a  pilgrim  without  a  "song."  And  yet 
the  Lord's  statutes  must  be  understood  and  felt  in  all  their 
blessed  experience,  before  they  will  form  our  "  song."  And 
"  if  you  have  tasted  that  the  Lord  is  gracious,"f  if  "  he  has 
put  a  new  song  into  your  mouth," J  Oh !  do  not  sufier  any 
carelessness  or  neglect  to  rob  you  of  this  heavenly  anticipa- 
tion. Let  not  your  lips  be  found  mute.  Seek  to  keep  your 
heart  in  tune.  Seek  to  maintain  a  lively  contemplation  of 
the  place  whither  )^ou  are  going — of  Him  who  as  your 
*'  forerunner  is  for  you  entered  "§  thither — and  of  the  pros- 
pect, that  when  he  has  "  prepared  a  place  for  you,  he  will 
come  again,  and  take  you  to  himself,  that  where  he  is,  there 
you  may  be  also."||  In  this  spirit,  and  in  these  hopes  be- 
fore you,  you  may  take  up  your  song — "  0  God!  my  heart 
is  fixed:  I  will  sing,  and  give  praise.  I  will  bless  the  Lord 
at  all  times — his  praise  shall  continually  be  in  my  mouth. "IF 
Thus  may  you  go  on  your  pilgrimage,  "  singing  in  the  ways 
of  the  Lord,"**  and  commencing  a  song  below,  which,  in 
the  world  of  praise  above,  shall  never,  never  cease.tt 

*  Heb.  iv.  9.      T  1  Pet.  ii.  3.      t  Psalm  xl.  3.     §  Ueb.  \i  20.    1|  John  xiv. 
2,  3.    IF  Psalm  cviii.  1 ;  xxxiv.  1.     **  Psalm  cxxxviii.  5.     ft  Rev.  iv.  8. 


VERSE  55.  101 

55.  I  HAVE  REMEMBERED  THY  NAME,  O  LORD,  IN  THE  NIGHT, 
AND  HAVE  KEPT  THY  LAW. 

If  at  any  time  we  are  enabled  to  spend  the  waking  mo- 
ments of  the  night  with  God,  "  the  darkness  is  no  darkness 
to  us,  but  the  night  shineth  as  the  day."  David  often 
speaks  of  peculiar  enjoyments  at  these  seasons,  of  times  of 
especial  satisfaction  and  refreshment,  when  he  "remem- 
bered the  name  of  his  God  in  the  night  season."*  And 
this  cordial  for  the  distressing  restlessness  of  a  wakeful 
night  many  a  tried  believer  can  recommend,  as  having 
found  it  more  restorative  to  the  quiet  of  his  earthly  frame 
than  the  most  sovereign  specifics  of  the  medical  world. 
"  So  he  giveth  his  belov^ed  sleep,"f  And  if  in  the  "  night 
season  "  of  affliction  we  feel  the  hand  of  the  Lord  grievous 
to  us,  we  shall  find  in  •*  the  remembrance  of  the  Lord  "  a 
never-failing  support.  What  does  our  darkness  arise  from, 
but  from  our  forgetfulness  of  God,  that  we  have  lost  for  a 
while  the  lively  impressions  of  his  tender  care,  his  un- 
changing faithfulness,  and  his  mysterious  methods  of  work- 
ing his  own  will?  And  to  bring  up  as  it  were  from  the 
grave  the  remembrance  of  God's  name  as  manifested  in  his 
promises,  and  in  the  dispensation  of  his  love;  this  is  in- 
deed the  "light,  that  is  sown  for  the  righteous,":):  and 
which  "springeth  up  out  of  darkness."§  It  is  to  eye  the 
character  of  the  Lord  as  All-wise  to  appoint.  Almighty  1o 
secure.  All-compassionate  to  sympathize  and  support.  It 
is  to  recollect  him  as  a  "father  pitying  his  children,"||  as 
a  "friend  that  loveth  at  all  times,"1[  and  "that  sticketh 
closer  than  a  brother."**  And  even  in  those  seasons  of  de- 
pression, when  the  indulgence  of  sin,  or  the  neglect  of 
tenderness  of  spirit,  have  brought  the  darkness  of  night 
upon  the  soul,  though  "the  remembrance  of  the  name  of 
the  Lord  "  may  be  grievous,  yet  it  opens  the  way  to  conso- 
lation. It  tells  us  that  there  is  a  way  made  for  our  return, 
that  "  the  Lord  waiteth  that  he  might  be  gracious,"tt  and 
that  in  the  first  step  of  our  return  to  our  Father,  we  shall 
find  him  full  of  mercy  to  his  backsliding  children. |:}:  And 
thus,  though  "  weeping  may  endure  for  a  night,  joy  cometh 
in  the  morning."§§ 

*  Psalm  Ixiii.r),().  t  Psalm  cxxvii.  2.  t  Psalm  xcvii.  11.  §  Psalm  xii.  4. 
11  Psalm  ciii.  13.  U  Prov.  xvii.  17.  *"  Prov.  xviii.  '^4.  It  isa.  xxx.  18. 
It  S«e  Luka  xv.  20.     §  §  Psalm  xxx.  5. 


102  EXPOSITION  OF  PSALM  CXIX. 

But  let  us  inquire  into  the  Lord's  revelation  of  his  own 
name,  and  we  shall  he  at  no  loss  to  conceive  of  its  support 
in  the  darkest  midnight  of  tribulations.  "And  the  Lord 
descended  in  the  cloud,  and  stood  with  him,  (Moses,)  and 
proclaimed  the  name  of  the  Lord.  And  the  Lord  passed 
by  before  him,  and  proclaimed — The  Lord,  the  Lord  God, 
merciful  and  gracious,  long-suiTering,  and  abundant  in  good- 
ness and  truth,  keeping  mercy  for  thousands,  forgiving  ini- 
quity, transgression  and  sin,  and  will  by  no  means  clear  the 
guilty."*  Can  we  wonder  that  such  a  name  as  this  should 
be  exhibited  as  a  ground  of  trust?  "The  name  of  the 
Lord  is  a  strong  tower;  the  righteous  runneth  into  it,  and 
is  safe.''  "  'hey  that  know  thy  namiC  will  put  their  trust 
in  thee."f  Even  our  gracious  Saviour  appears  to  have  de- 
rived support  from  "  the  remembrance  of  the  name  of  the 
Lord  in  the  night  season"  of  desertion — "0  my  God,  I  cry 
in  the  day  time,  and  thou  hearest  not;  and  in  the  night-sea- 
son, and  am  not  silent.  But  thou  art  holy,  0  thou  that  in- 
habitest  the  praises  of  Israel. "|  And  from  the  experience 
of  this  source  of  consolation,  we  find  the  tempted  Saviour 
directing  his  tempted  people  to  the  same  support.  "  Who 
is  among  you  that  feareth  the  Lord,  that  obeyeth  the  voice 
of  his  servant,  that  walketh  in  darkness,  and  hath  no  light, 
let  him  trust  in  the  name  of  the  Lord^  and  stay  upon  his 
God."§  Indeed  all  the  rest  that  can  be  anticipated  in 
this  world  of  trouble  can  come  only  from  this  source — the 
"remembrance  of  the  Lord's  name" — what  he  is  in  him- 
self, and  what  he  has  promised  to  be  to  us.  How  vast,  then, 
are  the  obligations  to  his  dear  Son,  as  the  only  medium  by 
which  this  name  could  ever  be  known  or  remembered! 
"No  man  hath  seen  God  at  any  time:  the  only-begotten 
Son,  who  is  in  the  bosom  of  the  Father,  he  hath  declared 
him." II  As,  however,  we  are  taught  to  know  his  name,  the 
remembrance  of  the  support  received  from  it  will  be  a  con- 
straining motive  to  obedience.  We  shall  "keep  his  law," 
when  we  "remember  his  name."  A  sense  of  our  obliga- 
tions will  impel  us  forward  into  the  path  of  duty,  and  will 
indeed  have  a  most  happy  influence  in  promoting  dili- 
gence, heavenly-mindedness,  and  self-devotedness  in  what- 
ever sphere  of  action  may  be  appointed  for  us.  Obedience 
will  partake  far  more  of  the  chaiacter  of  privilege  than  of 

*  Exod.  xxxiv.  5,  fi.  t  Prov.  xviii.  10.  Psalm  ix.  10.  t  Psalm  xxU.  2..  3. 
§  Isa.  i.  10.     II  John  i.  18.  also  vii.  6.     Matt.  xi.  27. 


VERSE    56.  103 

duty,  when  an  enlightened  knowledge  of  God  is  the  prin- 
ciple of  action. 

50.  THIS  I  HAD,  BECAUSE  1  KEPT  THY  PRECEPTS. 

IIow  is  it,  believer,  that  you  are  enabled  to  "  sing  of  the 
I^ord's  statutes  "  and  to  '^  remember  his  name?"     "This 
you  have,  because  you  keep  his  precepts.''     Thus  you  are 
able  to  tell  the  world,  that    "  in   keeping  his   command- 
ments there  is  great  reward  "* — that  "the  work  of  righte- 
ousness is  peace,  and  the   etlect   of  righteousness,  quiet- 
ness, and  assurance  for  ever."t     And  in  what  path  beside 
could  you  expect  to  realize  this  enjoyment  of  your  Chris- 
tian privileges? — "He  that  hath  my  command menls  and 
keqjelh  them,  he  it  is  that  loveth  me;  and  he  that  loveth 
me  shall  be  loved  of  my  Father,  and  I  will  love  him,  and 
will  manifest  myself  Vo  him — my  Father  will  love  him; 
and  weivillcome  unto  him, and  make  our  abode  with  him.":^ 
If  you  were  walking  more  closely  with  God  in  "the  obe- 
dience of  faith,''  the  world  vvoulti  never  dare  to  accuse  re- 
ligion as  the  source  of  melancholy  or  despondency.     Who 
has  any  right  to  the  hope  of  happiness  in  a  world  of  tri- 
bulation, but  he  that  is  seeking  it  in  the  favour  of  God? 
And  when  is  the  favour  of  God  to  be  found,  but  when  the 
soul  is  moulded   into  a  conformity  to  his  will,  and  delight 
in  his  law?     But  let  us  remark  how  continually  David  was 
enriching  his  treasury  of  spiritual  experience  with  some 
fresh  view  of  the  dealings  of  God  with  his  soul,  some  an- 
swer to  prayer,  some  accession  of  grace,  or  some  increase 
of  consolation,  which  he  records  for  his  own  encourage- 
ment, and  for  the  use  of  the  Church  of  God.     Let  us  seek 
to  imitate  him  in  this  respect;  and  we  shall  often  be  ena- 
bled to  say  as  he  does — "  This  I  had  " — this  comfort  I  en- 
joyed— this  support  in  trouble — this  remarkable  manifesta- 
tion of  his  love— this  confidence  I  was  enabled  to   main- 
tain—"this  I  had" — it  was  made  my  own — "because  I 
kept  thy  precepts."     And  how  important  in  the  ab.-^ence  of 
spiritual  enjoyment  to  examine — "is  there  not  a  cause?" 
and   what  is  the  cause?     Have  not  "strangers  devoured 
my  strength,  and  I  knew  it  not?"§     Is  the  Lord  "  with  me 

[,  *  Psalm  xix.  11.    t  Isa.  xxxii.  17.     t  John  xiv.  '^1,  23.     §  Plos.  vil  9. 


1  04  EXPOSITION  OF  PSALM  CXIX. 

as  in  months  past?"*  with  me  in  my  closet? — with  me  in 
my  family? — with  me  at  my  table? — with  me  in  my  daily 
employments  and  intercourse  with  the  world?  When  I 
hear  the  faithful  people  of  God  telling  of  his  love,  and 
saying — "  This  I  had/' — must  I  not,  if  unable  to  join  their 
cheerful  acknowledgment,  trace  it  to  my  unfaithful  walk, 
and  say, — ''This  I  had"  not,  because  1  have  failed  in  obe- 
dience to  thy  precepts,  because  I  have  been  careless  and 
self-indulgent,  because  I  have  slighted  thy  love,  because  I 
have  "  grieved  thy  Holy  Spirit,"  and  forgotten  to  "ask for 
the  old  paths,  that  I  might  walk  therein,  and  find  rest  to  my 
soul?"f  This  scrutiny  and  recollection  of  our  ways,  will 
lead  to  healing — restoration — increasing  devotedness — ten- 
derness of  conscience — circumspection  of  walk,  and  a  de- 
termination not  to  rest  until  we  can  make  this  grateful  ac- 
knowledgment our  own.  At  the  same  time,  instead  of 
boasting  that  our  own  arm,  our  own  diligence,  or  holiness, 
"  have  gotten  us"  into  this  favour,  we  shall  cast  all  our  at- 
tainments at  the  feet  of  Jesus,  and  crown  him  Lord  of  all 
for  ever. 


PART     VIII. 


57.    THOU  ART  MY  PORTION,  O  LORD;  I  HAVE  SAID  THAT  I  WOULD 
KEEP  THY   WORDS. 

Man,  as  a  dependent  being,  must  be  possessed  of  some 
portion.  He  cannot  live  upon  himself.  He  must  also  have 
a  large  portion,  because  the  powers  and  capacities  to  be 
filled  are  large.  If  he  has  not  a  satisfying  portion,  he  is  a 
wretched,  empty  creature.  But  where  and  how  is  he  to 
find  this  portion?  "There  be  many  who  say.  Who 
will  show  us  any  good?  Lord,  lift  thou  up  the  light  of  thy 
countenance  upon  us!"|  Ah!  who  can  speak  of  the  good- 
ness of  the  Lord  in  having  offered  himself  as  the  portion  of 
an  unworthy  sinner,  and  having  engaged  to  employ  his  per- 
fections for  his  happiness?  Or  who  can  speak  of  the  folly 
and  madness,  and  guilt  of  the  sinner,  in  choosing  his  "por- 

•  Job  xxk.  'I     t  Jer.  yL  16.     t  Paala  iv.  Q, 


VERSE  57.  105 

tlon  in  this  life,"*  as  if  there  was  no  God  on  the  earth,  or 
no  way  of  access  to  him,  or  no  happiness  to  he  found  in 
him?  That  such  madness  should  be  found  in  the  heart  of 
man  is  a  most  affecting  ilkistration  of  his  departure  from 
God ;  but  that  God''s  oion  ''people  should  commit  these  two 
evils,  forsaking  the  fountain  of  living  waters,  and  hewing 
out  broken  cisterns  for  themselves,"  is  the  fearful  astonish- 
ment of  heaven  itself.f  And  yet  how  can  we  know  and  en- 
joy God  as  our  portion,  except  as  he  has  manifested  himself 
in  his  dear  Son,  in  the  covenant  of  grace?  And  in  the 
knowledge  and  enjoyment  of  him,  how  little  reason  have 
we  to  envy  those,  who  "in  their  life-time  receive  their 
good  things,":):  and  therefore  have  nothing  more  to  expect. 
Never  indeed  does  the  poverty  of  the  worldling's  portion 
appear  more  striking  than  when  contrasted  with  the  enjoy- 
ment of  a  child  of  God§— "  Soul,"  said  the  rich  fool,  "  thou 
hast  much  goods  laid  up  for  many  years.  But  God  said, 
This  night  shall  thy  soul  be  required  of  thee."||  Augus- 
tine's prayer  was — '  Lord,  give  me  thyself  I'll  And  in  this 
spirit  the  believer  is  ready  to  exult — "  Whom  have  I  in 
heaven  but  thee,  and  there  is  none  upon  earth  that  I  de- 
sire beside  thee.  Return  unto  thy  rest,  0  my  soul.  The 
Lord  himself  is  the  portion  of  mine  inheritance  and  of  my 
cup.  Thou  maintainest  my  lot.  The  lines  are  fallen  unto 
me  in  pleasant  places,  yea,  I  have  a  goodly  heritage.  I  will 
bless  the  Lord,  who  hath  given  me  counsel."**  Surely  the 
whole  world  cannot  weigh  against  the  comfort  of  being  able 
to  let  all  go,  and  look  up — "Thou  art  m.)^  portion,  0  Lord." 
For  unless  his  perfections  should  moulder  away,  and  leave 
him  a  destitute  and  indigent  God,  it  is  impossible  that  his 
people  can  be  impoverished.  This  portion,  however,  can 
never  be  enjoyed,  even  by  a  child  of  God,  unless  he  who  is 
the  essence  of  it  is  supreme  in  the  soul — not  only  above  all, 
but  in  the  place  of  all.  Other  objects  may  be  subordinate- 
ly  loved,  but  of  none  but  himself  must  we  say,  "He  is  al- 
together  lovely P\\  "  In  all  tlnngs  he  must  have  the  pre- 
eminence"J| — One  with  the  Father  in  our  affections  as  in 
his  own  subsistence.§§  The  moment  that  any  rival  is  al- 
lowed to  usurp  the  throne  of  the  heart,  we  open  the  door  to 
disappointment  and  unsatisfied  desires.     But  if  we  take  the 

*  Psalm  xvii.  14.  t  Jer.  ii.  12,  13.  X  Luke  xvi.  25;  vi.  24.  §  Comp.  Psalm 
xvii.  14,  15.  II  Luke  xii.  19,  20.  IT  Da  mihi  te,  Domine.  **  Ps.  Ixxiii.  25; 
cxvi.  7 ;  xvi.  5-7.     ft  Can.  v.  16.     U  Col.  i.  18.      §  §  .John  x.  30. 


106  EXPOSITION  OF  PSALM  CXIX. 

Lord  as  our  "  portion,'^  must  we  not  take  him  as  our  king? 
"  I  have  said,  that  I  would  keep  thy  words.'^  This  view 
will  furnish  a  complete  picture  of  the  Christian's  character 
— taking  the  Lord  as  his  "portion,"  and  his  word  as  his 
rule.  In  delighting  himself  in  the  Lord,  he  secures  his 
heart's  desire*  In  obeying  the  Lord  he  evidences  his  in- 
terest in  the  Gospel  salvation;  for  "  Christ,  being  made  per- 
fect, became  the  author  of  eternal  salvation  unto  all  them 
that  obey  him/'t  His  obligation  flows  from  his  privilege 
— and  all  that  he  is,  and  all  that  he  has,  is  the  Lord's,  cheer- 
fully surrendered  as  his  right,  and  willingly  employed  in 
his  service.  Let  me  inquire  respecting  my  choice  of  God — 
Was  it  deliberate,  free,  unreserved  ?  Am  I  resolved  that  it 
shall  be  steadfast  and  abiding?  That  death  itself  shall  not 
separate  me  from  the  object  of  it?  Ami  ready  to  receive 
a  Sovereign  as  well  as  a  Saviour?  Oh !  let  me  have  a  whole 
Christ  for  my  portion !  Oh !  let  him  have  a  whole  heart  for 
his  possession.     Oh!  let  me  call  nothing  mine  but  him. 

58.    r  ENTREATED  THY  FAVOUR  WITH  MY  WHOLE  HEART;    BE 
MERCIFUL  UNTO  ME  ACCORDING  TO  THY  WORD. 

Have  we  chosen  the  Lord  for  our  "  portion?"  Then  we 
shall  "entreat  his  favour"  as  "  life"  j  and  "better  than  life  "§ 
to  our  souls.  Have  we  "said,  that  we  would  keep  his 
words?"  Then  we  shall  still  "entreat  his  favour"  to 
strengthen  and  encourage  us  in  his  way.  We  shall  "entreat 
it  with  our  whole  hearts,"  as  though  we  felt  our  infinite  need 
of  it,  and  were  determined  to  wrestle  for  it  in  Jacob's 
spirit — "  I  will  not  let  thee  go,  except  thou  bless  me."|| 
Those,  indeed,  whose  unspeakable  happiness  it  is  to  be 
brought  into  the  favour  of  God,  "  by  the  blood  of  Christ/'IF 
and  who  "by  him  also  have  access  unto  that  grace  wherein 
they  stand,"**  knowhowto  prize  the  senseof  Divinefavour, 
the  light  of  their  Father's  countenance.  They  are  never 
weary  of  this  source  of  daily  enjoyment.  It  is  to  them  as 
the  light  of  the  sun,  which  shineth  every  day  with  renewed 
and  unabated  pleasure.  They  *'joy  in  God  through  our 
Lord  Jesus  Christ,  by  whom  they  have  now  received  the 
atonement."tt  Mercy,  however,  is  the  source  of  that  favour 
which  we  entreat,  and  the  word  is  the  warrant  of  our  ex- 

*  Psalm  xxxvii.  4.  f  Heb.  v.  9.  t  Psalm  xxx.  5.  §  Psalm  Ixiii.  3.  [j  Gen. 
xxxii.  26.    H  Eph.  ii.  13.    **  Rom.  v.  1,2.     ft  Rom.  v.  11. 


VERSE  59.  107 

pectation — "Be  merciful  unto  us  according  to  thy  word." 
As  sinners,  we  need  this  favour.  As  believers,  we  ask  for 
it,  in  the  assurance  that  praying  breath,  as  the  breath  of 
faith,  will  not  be  spent  in  vain,  and  that "  after  we  have  pa- 
tiently endured,  we  shall  inherit  the  promise."*  Yet  ex- 
perience has  told  us,  that  any  indulged  indolence,  or 
neglect,  or  unfaithfuhiess,  relaxing  the  diligence  of  our 
walk,  and  keeping  back  the  "  whole  heart  "  from  God,  will 
never  fail  to  remove  the  sunshine  from  the  soul,  until  in 
the  exercise  of  contrition  and  faith  we  shall  have  again  re- 
turned to  our  God.  But  "  if /rom  thence  thou  shalt  seek  the 
Lord  thy  God,  thou  shalt  find  him,  if  thou  seek  him  with  all 
thine  heart,  and  all  thy  soul.''t  The  more  there  is  of  our 
heart  in  seeking,  the  more  there  will  be  of  the  Lord's  heart 
in  returning  to  us — "I  will  rejoice  over  them,"  saith  he, 
"  to  do  them  good,  and  I  will  plant  them  in  this  land  assured- 
ly, with  my  whole  heart  ami  with  my  ivholc  soiiiyX 

Reader!  if  you  are  a  child  of  God,  the  favour  of  God  will 
be  to  you  the  "  one  thing  needful."  In  other  things,  you 
will  not  venture  to  choose  for  yourself;  *' for  who  knoweth 
what  is  good  for  man  in  this  iife?"§  But  in  this  choice 
you  will  be  decided.  This  grand  incomparable  desire  will 
fill  your  heart.  This  will  be  to  you  as  the  portion  of  ten 
thousand  worlds.     Nothing  will  satisfy  besides. 


59.    I    THOUGHT  ON  MY  WAYS,  AND  TURNED    MY  FEET  UNTO    THY 
TESTIMONIES. 

How  many  appear  to  pass  through  the  world  into  eternity 
without  a  serious  "  thought  on  their  ways!"  Multitudes 
live  for  the  world,  forget  G  od  !  and  die!  This  is  their  history. 
What  their  state  is,  is  written  as  with  a  sunbeam  in  the 
word  of  truth — "  The  wicked  shall  be  turned  into  hell,  and 
all  the  nations  that  forget  Go</."||  To  banish  reflection  is 
indeed  the  highway  to  ruin.  Perhaps  one  serious  thought 
might  be  the  new  birth  of  the  soul  to  God — the  first  step  of 
the  way  to  heaven — "  no  man  repenteth  him  of  his  wicked- 
ness, saying,  What  have  I  done  V^^ — is  the  character  and 
ruin  of  an  unthinking  world.  But  when  a  man  is  arrested 
by  the  power  of  grace,  he  is  as  one  awaking  out  of  sleep, 

*  Heb  vi.  15.  t  Deut.  iv.  29.  X  Jer.  xxxu.  41.  §  Eccles.  vi.  12.  |1  Psabn 
ix.  17.    H  Jer.  viii.  6. 


108  EXPOSITION  OF  PSALM  CXIX, 

lost  in  solemn  and  serious  tboughtj — '  What  am  I?^  where 
am  I?  what  have  I  been?  what  have  I  been  doing?  I  have 
a  soul  which  is  my  everlasting  all — yet  a  soul  without  a 
Saviour — lost — undone.  What  is  my  prospect  for  its  hap- 
piness] Behind  me  is  a  world  of  vanity,  an  empty  void. 
Before  me  a  fearful  unknown  eternity.  Within  me  an 
awakened  conscience,  to  remind  me  of  an  angry  God,  and 
a  devouring  hell.  If  I  stay  here,  I  perish^ — if  I  go  forward, 
I  perish — if  I  go  back,  and  return  home  to  my  offended 
Father,  I  can  but  perish. 'f  The  resolution  is  formed — "  I 
will  arise,"t  and  fight  my  way  through  all  difficulties  and 
discouragementstomy  Father's  way  and  my  Father's  throne; 
*^  1  have  thought  on  my  ways,  and  "  now  I  "  turn  my  feet 
unto  thy  testimonies."  Thus  it  is  more  or  less  distinctly 
with  every  prodigal  child  of  God.  He  returns  to  himself, 
as  the  first  step  of  return  to  his  God.  For  sin  is  not  only 
his  turning  away  from  God,  but  from  himself— from  his  own 
soul — from  his  own  happiness.  Grace,  therefore,  is  a  con- 
version, not  only  to  God,  but  to  himself.  The  gospel  recalls 
his  vain  and  wandering  spirit  to  return  home  into  himself. 
The  serious  self-inspection  brings  consideration  and  leads 
to  holy  resolution ;  and  "  because  he  considereth  and  turneth 
away  from  all  his  transgressions  that  he  hath  committed, 
he  shall  surely  live — he  shall  not  die."§ 

But  it  is  not  only  upon  the  first  entrance  into  the  ways 
of  God  that  this  consideration  is  needed.  The  believer 
will  feel  its  importance  as  forming  a  part  of  the  daily  habit 
of  his  experience.  Nothing  but  disorder  will  be  found 
within  except  this  daily  "  communing  with  our  own 
hearts" II  be  maintained.  Probably  David  did  not  know  how 
far  his  feet  had  backslidden  from  the  ways  of  his  God,  until 
this  serious  consideration  of  his  state  brought  conviction  to 
his  soul — so  imperceptible  is  the  declining  of  the  heart  from 
God !  Nor  is  it  a  few  transient  thoughts  or  resolutions  that 
will  effect  this  turn  of  the  heart  to  God !  Much  struggle  is 
to  be  encountered  in  the  sincere  determination  to  forsake  all 
other  ways  and  inclinations,  that  enslave  the  natural  heart 
in  sin,or  beguile  it  in  its  own  deceitfulness.  And,  therefore, 

■*  How  utterly  unmeaning  was  the  celebrated  aphorism  of  antiquity — "  Know 
thyself" — until  explained  and  illustrated  by  the  light  of  revelation. 

t  Compare  2  Kmgs  vii.  4.  X  Luke  xv.  18.  §  Ezek.  xviii.  28.  [I  Psalm 
iv.  4. 


VERSE  60.  109 

no  progress  can  be  safely  or  successfully  made,  without  com- 
mitting our  way  to  the  Lord.     "Search   me,  0   God,  and 
know  my  heart;  try  me,  and  know  my  thoughts;  and  see 
if  there  be  any  wicked  way  in  me,  and  lead  me  in  the  way 
everlasting.     Turn  thou  me,  and  I  shall  be  turned,  for  thou 
art  the  Lord  my  God."*     Much  depends  here  upon  culti- 
vating the  spirit  of  "  godly  jealousy  "  over  our  hearts.  Much 
account  will  be  made  of  faithfulness  in  listening  to  the  first 
whisper  of  the  convincing  voice  of  the  Spirit,  marking  be- 
fore us  the  early  steps  of  secret  declension  from  God.f 
Much  matter  also  of  thankfulness  there  will  be  even  for  the 
chastening  rod,  that  may  be  the  appointed  means  of  awaken- 
ing us  to  reflection  and  return  to  God.     For  so  prone  are 
we  to  turn  our  feet  away  from  the  Lord — so  continually  are 
we  "turning  aside  like  a  deceitful  bow  ":(; — and  so  deaf  are 
we,  from  the  constitution  of  our  sinful  nature,  to  the  ordi- 
nary calls  of  God,  that  in  love  and  tender  faithfulness  to 
our  souls,  is  he  often  constrained  by  the  stroke  of  his  heavy 
hand  to  arrest  us  in  our  career  of  thoughtlessness,  and  turn 
us  back  to  himself.     Most  suitable  then  for  such  a  state  is 
the  prayer  of  Basil — ^Give  me  any  cross,  that  may  bring 
me  into  subjection  to  thy  cross,  and  save  me  in  spite  of  my- 
self!' 

60.    I  MADE  HASTE,  AND  DELAYED  NOT  TO  KEEP  THY  COMMAND- 
MENTS. 

No  time  must  be  lost  between  making  resolutions  and  per- 
forming them.  There  is  no  room  for  delay.  It  is  a  matter  of 
life  and  death — of  eternal  life  and  eternal  death. §  Many  a 
precious  soul  has  been  lost  by  waiting  for  "a  more  convenient 
season;" II  a  period  which  probably  may  never  arrive,  and 
which  the  wilful  neglect  of  present  opportunity  provokes 
God  to  put  far  away.  At  least  no  time  is  so  acceptable  to 
God  as  to-day — -To-morrow  ruins  thousands — To-morrow 
is  in  another  world.  "  To-day,  while  it  is  called  to-day — if 
ye  will  hear  his  voice  "IF — "make  haste  and  delay  not." 
Resolutions,  however  sincere,  and  convictions,  however  se- 
rious, will  "  pass  away  as  the  morning  cloud  and  as  the 
early  dew,"**  unless  they  are  carefully  cherished  and  in- 

*  Psalm  cxxxix.  23,  24.  Jer.  xxxi,  18.  t  See  Isaiah  xxx.  21.  t  Psalm 
Ixxviii.  57.  §  See  Ueut.  xxx.  18.  ||  Acts  xxiv.  25.  U  Heb.  iv.  7.  **  Hos. 
vi.  4. 

11 


110  EXPOSITION  OF  PSALM  CXIX. 

stantly  improved.  The  bonds  of  iniquity  will  soon  prove 
too  strong  for  the  bonds  of  your  own  resolutions,  and  in 
the  first  hour  of  temptation,  convictions  left  to  chance  to 
grow  will  prove  as  unable  to  resist  the  opposition  of  the 
enemy,  as  were  the  "seven  green  withs" — to  bind  the  giant 
Samson."^  If  ever  delays  are  dangerous,  much  more  are 
they  in  this  concern  of  eternity.  If,  therefore,  convictions 
begin  to  work,  yield  to  their  influence  without  delay.  If 
any  worldly  or  sinful  desire  is  touched,  let  this  be  the  mo- 
ment for  its  crucifixion.  If  any  affection  is  kindled  towards 
the  Saviour,  give  immediate  expression  to  its  voice.  If 
any  grace  is  reviving,  let  it  be  called  forth  into  instant  duty. 
This  is  the  best — the  only  expedient  to  fix  and  detain  the 
motion  of  the  Spiritnow  striving  in  the  heart,  and  who  know- 
eth  but  the  improvement  of  the  present  advantage  may  be 
the  moment  of  victory  over  difficulties  hitherto  found  insu- 
perable, and  may  open  our  path  to  heaven  with  less  interrup- 
tion and  more  steady  progress?  It  is  from  the  neglect  of  this 
"  haste/'  that  convictions  in  so  many  instances  alternately 
ebb  and  flow  so  long  before  they  settle  in  a  sound  conver- 
sion. Indeed  it  is  this  instant  movement — ^^  making  haste 
and  delaying  not" — that  marks  the  principle  of  the  spiritual 
life.  Thus  it  was  with  the  prodigal.  His  resolution  was 
no  sooner  formed  than  in  action.  He  said — "  I  will  arise 
and  go  to  my  father — and  he  arose  and  came  to  his  father. ""j" 
When  Matthew  heard  the  voice — "  Follow  me — he  left  all, 
rose  up  and  followed  him."|  When  Zaccheus  was  called 
from  the  top  of  the  sycamore  tree — "  Make  haste  and  come 
down,  for  to-day  I  must  abide  at  thy  house — he  made  haste 
and  came  down,  and  received  him  joy  fully. "§  Ah!  as  you 
prize  a  hope  for  eternity,  as  you  wish  to  "  flee  from  the 
wrath  to  come,''  and  to  "  flee  for  refuge  to  the  hope  set  be- 
fore you" — beware  of  smothering  early  convictions.  They 
may  prove  the  first  dawn  of  eternal  day  upon  the  soul — the 
first  visit  of  the  quickening  Spirit  to  the  heart.  Guard  Ihem 
with  unceasing  watchfulness — Nourish  them  with  believing 
prayer — "Exercise"  them  unto  practical  "  godliness,'^|| — 
"Quench  not  the  Spirit  "IF — Let  not  the  spark  be  extin- 
guished by  opposition  of  the  world.  Let  it  not  expire  for 
want  of  the  fuel  of  grace — Let  it  not  be  dormant — inactive ; 

*  Judges  xvi.  9.  f  Luke  xv.  18—20.  t  Luke  v.  27, 28.  §  Luke  xix.  5,  6. 
Comp.  also  the  example  of  Paul,  GaL  i.  15,  16.  1[  1  Tim.  iv.  7.  H  1  Thess. 
V.  19. 


VERSE  61.  Ill 

^^  Siir  up  the  gift  of  God  which  is  in  thee."*  Every  exer- 
cise, every  motion,  adds  grace  to  grace,  increases  its  vigour, 
health,  and  fruitfulness.  The  more  we  do,  the  more  we 
find  we  can  do.  The  withered  hand,  when  stretched  forth 
in  any  single  act  in  obedience  to  the  Saviour's  word,  and  in 
dependence  on  his  grace,  will  never  fail  of  a  supply  of  spi- 
ritual strength. f  Every  successive  act  strengthens  tlie  dis- 
position, until  a  continued  succession  has  formed  the  habit 
of  tiie  soul,  ready  and  active  for  the  work  of  the  Lord. 
Thus  the  Lord  works  in  setting  us  to  work.  Therefore 
think — determine — turn — '^  make  haste  and  delay  not ;" 
and  we  wish  you  "  God  speed  ;"  "  we  bless  you  in  the 
name  of  the  Lord. "J 

A  word  to  the  believer — Have  you  any  doubts  to  clear 
up,  any  peace  to  regain  in  the  ways  of  the  Lord  ?  "  Make 
haste"  to  set  your  heart  to  the  work.  Much  of  the  blessings 
of  conviction,  and  much  of  the  comfortable  sense  of  accept- 
ance, is  lost  by  delay.  Much  of  the  freedom  of  the  Lord's 
service  is  sacrificed  to  sloth  and  procrastination.  The  work 
that  is  hard  to-day,  will  be  harder  still  to-morrow,  by  the  re- 
sistance of  this  day's  convictions.  A  greater  cost  of  self- 
denial,  a  heavier  burden  of  sorrow  and  increasing  unfitness 
for  the  service  of  God,  will  be  the  issue  of  delay.  Be  con- 
tinually therefore  looking  for  some  beam  of  light  to  descend, 
and  some  influence  of  grace  to  flow  in  upon  your  souls,  and 
you  shall  "not  be  disappointed  of  your  hope."  The  love, 
delight,  rejoicing  in  the  Lord,  readiness  to  do  and  cheer- 
fulness to  suffer  in  the  ways  of  God — these  blessed  conso- 
lations are  the  "hundred  fold"§  which  the  Saviour  has  pro- 
mised as  an  abundant  compensation  for  all  our  trials  for  his 
sake,  and  which  in  the  immediate  actings  of  an  exercised 
and  vigorous  faith  will  be  richly  enjoyed, 

^^^    "  61.  I  AM  A  COMPANION  OF  ALL  THEM  THAT  FEAR  THEE,  AND  OF 
^  THEM  THAT  KEEP  THY  PRECEPTS. 

Few  of  us,  perhaps,  have  been  literally  exposed  to  the 
trials  to  which  David  here  refers,  such  as  "  the  bands  of  rob- 
bers;"||  but  the  lesson  to  be  learnt  from  his  frame  of  mind 
under  this  calamity  is  of  great  importance  to  all  who  profess 
to  have  their  "  treasure  in  heaven.'^     It  teaches  us,  that  only 

*  2  Tim.  i.  6.  t  Mark  iii.  5.  t  Psalm  cxxix.  8.  §  Matt.  xix.  29.  \\  I  Sam. 
xxx.  1 — 3. 


112  EXPOSITION  OF  PSALM  CXIX. 

exercised  faith  will  support  us  to  bear  worldly  loss  with  com- 
posure. And  this  faith  will  enable  us  instantly  to  recollect 
our  heavenly  portion,  and  to  assure  our  interest  in  it,  in  a 
remembrance  of  the  law  of  our  God.  Had  David,  in  this  ex- 
ercise of  faith,  •*  forgotten  God's  law,"  no  other  resource  of 
comfort  opened  before  him.  But  it  was  ready — substanti- 
ating to  his  mind  "  the  things  that  were  not  seen  and  eter- 
nal."* Shall  we  seek  a  New  Testament  example  bearing 
upon  this  point,  and  teaching  us  not  only  how  to  bear  losses, 
but  even  how  to  forget  them  in  the  enjoyment  of  a  better 
portion?  See  the  estimate  which  St.  Paul  deliberately 
made  upon  this  very  trial :  "  Yea,  doubtless,  and  1  count  all 
things  but  loss  for  the  excellency  of  the  knowledge  of 
Jesus  Christ  my  Lord,ybr  whom  I  have  suffered  the  loss  of 
all  things,  and  do  count  them  but  dung  that  I  may  win 
Christ,"-\  The  temper  of  mind  under  such  trials  as  this, 
serves  indeed  most  clearly  to  discover  the  real  bent  of  the 
heart.  If  we  are  in  possession  of  a  spiritual  and  heavenly 
portion,  we  shall  bear  to  be  "  robbed  by  the  bands  of  the 
wicked,"  and  yet  "hold  fast  our  profession."  David, 
under  this  calamity,  "  encouraged  himself  in  the  Lord 
his  God. "i  Job,  under  the  same  visitation,  "fell  down 
upon  the  ground  and  worshipped."§  The  mercies,  indeed, 
we  lose  are  but  as  a  feather,  compared  with  the  mercies 
which  we  retain.  If  we  are  robbed  of  our  all,  there  is  lit- 
tle danger  of  loss  in  the  end — "The  Lord  gave  Job 
twice  as  much  as  he  had  before,  and  blessed  the  latter  end  of 
Job  more  than  his  beginning.^^\\  Thus,  the  early  Christians 
suffered  "the  bands  of  the  wicked  to  rob  them." — "  They 
took  joyfully  the  spoiling  of  their  goods,  knowing  in 
themselves  that  they  had  in  heaven  a  better  and  an  enduring 
substance.''^  We  have  indeed  little  reason  to  be  fright- 
ened from  religion  by  the  anticipation  of  the  trouble  to 
which  it  may  expose  us.  In  making  exchange  of  the 
world  for  God,  and  the  services  of  sin  for  the  ways  of  hea- 
ven, we  shall  find  no  room  left  for  regret  in  life,  in  death, 
or  in  eternity.  The  darkest  hour  of  the  believer  is  ten 
thousand  times  brighter  than  the  brightest  day  of  the  un- 
godly. The  prospect  of  the  crown  will  enable  us  to  bear 
the  cross,  and  to  realize  its  sanctifying  support  as  a  matter 

*  2  Cor.  iv.  18.     Heb.  xi.  1.     t  Phil.  iii.  8.     t  1  Sam.  xxx.  G.     §  Job  i.  13 
—17,  20.     II  Job  xliL  10—12.    IT  Heb.x.  34. 


VERSE  62.  113 

for  unbounded  praise.  But  there  are  those  to  be  found  in  a 
world  of  trouble,  utterly  ignorant  of  the  all-sufficiency  of 
the  gospel  refuge;  and  who,  instead  of  being  driven  to  it 
by  the  gracious  visitations  of  their  heavenly  Father,  are 
ready  to  retreat  into  any  hiding-place  of  their  own,  rather 
than  direct  their  steps  backward  to  God.  I^itiable  and  de- 
solate as  their  circumstances  of  distress  must  be,  surely  they 
are  most  intensely  aggravated  by  the  sullen  rebellion  of 
heart,  which  refuses  to  listen  to  those  breathings  of  love, 
that  would  guide  them  to  the  Saviour  of  sinners,  as  their 
sure,  and  peaceful  and  eternal  rest  !*  Would  that  we  could 
persuade  them  to  cast  their  souls  in  penitence  and  faith  be- 
fore his  blessed  cross !f  The  burden  of  sin,  as  Bunyan's 
pilgrim  found,  would  then  drop  from  his  back.  And  this 
burden  once  removed — other  burdens,  before  intolerable, 
would  be  found  comparatively  light.  Nay,  even  these 
lighter  burdens  would  be  removed  in  the  enjoyment  of  the 
Christian  privilege  of  casting  all — sin — care — and  trouble — 
upon  Jesus.  Contrast  the  state  of  destitution  without  him, 
with  the  abundant  resources  of  the  people  of  God.  They  are 
in  the  present  possession  of  a  "joy  which  no  man  taketh  from 
them;" J  and  they  have  'Maid  up  treasure  in  heaven," 
"where  the  bands  of  the  wicked  can  never  break  through 
nor  steal."§  Christian,  does  not  your  faith  realize  a  sub- 
stance in  things  not  seen  ?  'Jlie  only  realities  in  the  ap- 
prehension of  the  world  are  '*  the  things  that  are  seen  and 
are  temporal."  Your  realities  are  "the  things  that  are  not 
seen  and  are  eternal."  Then  remember,  if  you  be  robbed 
of  your  earthly  all,  your  treasure  is  beyond  the  reach  of 
harm.  You  still  are  able  to  say — "I  have  all  and  abound." || 
Y"ou  can  live  splendidly  upon  your  God,  though  all  is  beg- 
gary around  you.  The  remembrance  of  the  law  of  your  God, 
is  an  unfailing  stay  to  your  exercised  soul,  and  you  are  rea- 
dy to  acknowledge — "Unless  thy  law  had  been  my  de- 
light, I  should  then  have  perished  in  my  alfliction."1[ 

62.     AT    MIDNIGHT    I    WILL    RISE    TO    GIVE    THANKS    UNTO    THEE, 
BECAUSE  OF  THY  RIGHTEOUS  JUDGMENTS. 

There  was  no  occasion  for  the  painful  restrictions  and 
mortifications  of  a  monastery  to  oblige  this  holy  man  to  se- 

*  See  Matt.  xi.  28.     t  1  Peter  v.  7.     t  John  xvi,  22.     §  Matt.  vi.  20.     ||  Phil, 
iv.  18,  also  2  Cor.  vi.  10.     IT  Verse  92. 

11* 


114  EXPOSITION  OF  PSALM  CXIX. 

vere  and  self-denying  observances.  Much  less  was  there 
any  desire,  by  these  extraordinary  services,  to  work  out  a 
righteousness  of  his  own,  to  recommend  him  to  the  favour 
of  God.  His  diligence  in  this  heavenly  employment  was 
the  spontaneous  effusion  of  a  heart"  filled  with  the  Spirit."* 
It  appears  to  have  been  his  custom  to  beguile  the  quiet 
season  of  the  night  with  a  review  of  the  goodness  of  his 
God,  manifested  in  the  several  occurrences  of  the  day,  that 
his  soul  might  be  habitually  awakened  to  the  gratitude  of  a 
glowing  hearl.f  What  a  useful  example  for  our  imitation ! 
and  what  a  sweet  employment  for  the  "wearisome  nights," 
when  the  child  of  sorrow  "is  full  oftossings  to  and  fro  unto 
the  dawning  of  the  day. ":j:  Often  should  we  then  under- 
stand the  suitableness  of  the  exhortation — "Let  the  saints 
be  joyful  in  glory — let  them  sing  aloud  upon  their  beds."§ 
Let  us  look  at  another  picture  of  Christian  enjoyment, 
under  similar  circumstances — "At  midnight^  Paul  and 
Silas  prayed  and  sang  praises  to  Gorf,'^|| — they  gave 
thanks,  because  of  his  righteous  judgments.  We  are  often 
led  to  complain  of  our  want  of  spirituality  in  the  divine 
life — how  much  our  body  hinders  the  ascent  of  the  soul 
heavenwards — how  often  in  our  evening  retirements  for 
communion  with  our  God,  we  are  overcome  by  drowsiness, 
and  the  "weakness  of  the  flesh"  overpowers  the  "willing- 
ness of  the  spirit."^f  But,  after  all  due  allowances  made 
for  constitutional  infirmity,  it  may  be  well  to  inquire,  how 
far  we  are  "instant  in  season  and  out  of  season"  in  the 
mortification  of  the  flesh.* "^  Do  we  earnestly  seek  for 
a  heart  delighting  in  heavenly  things?  The  more  the  flesh 
is  denied  for  the  service  of  God,  the  more  we  shall  be  ele- 
vated for  the  enjoyment,  and  realize  the  privilege,  of  the 
work;  and  instead  of  having  so  often  to  mourn  that  our 
"souls  cleave  unto  the  dust,"tt  we  shall  be  able  to  "mount 
upwards  with  eagles'  wings?"|:j;  with  a  vigour  peculiarly 
our  own — and  even  now  by  anticipation,  to  take  our  place 
before  "the  throne  of  God  and  the  Lamb."  And  need  we 
remark  the  important  influence  of  such  exercises  of  self- 
denial  and  active  exertion  in  promoting  our  own  comfort, 
in  strengthening  and  multiplying  the  evidences  of  our  in- 

*  Eph.  V.  18.  \  See  Psalm  cxxxix.  17, 18.  J  Job  vii.  .'^,  4.  §  Fsabn  cxiix.  5 . 
II  Acts  xvi.  25.  TI  Matt,  jfxvi.  ^1.  ""*  1  Cor.  ix.  27,  it  Verse  25.  XX  Isaiah 
xl  31, 


VERSE  63.  115 

terest  in  the  Saviour's  everlasting  love?  Oh  !  how  much 
more  fervent  would  our  prayers  be,  were  they  enlivened 
with  more  abundant  delight  in  the  'angelical  work  of 
praise  !'*  And  how  much  more  should  we  have  to  speak 
of  answers  to  prayer  !  Midnight  would  soon  be  turned  to 
day,  were  it  employed  in  the  grateful  recollection  of  the 
judgments  of  God.  Lord,  tune  my  heart  to  thy  praise,  and 
then  no  time  will  be  unseasonable  for  this  blessed  employ- 
ment. Time  that  is  redeemed  from  sleep  will  be  an  ante- 
past  of  the  heavenly  service. 

63.  I  AM  A  COMPANION  OF  ALL  THEM  THAT  FEAR  THEE,  AND  OF 
THEM  THAT  KEEP  THY  PRECEPTS. 

Those  "that  fear  the  Lord"  will  ever  be  identified  with 
"those  who  keep  his  precepts,"t  as  the  child  testifies  his 
filial  fear  by  cheerful  and  implicit  obedience  to  his  father's 
will.  They  are  then  the  Lord's  people,  and  union  with  the 
Lord  will  naturally  form  a  bond  of  union  with  them.  Their 
identity  of  taste  and  pursuits  will  bind  them  to  each  other 
with  a  cord  of  love  and  fellowship,  that  ^'  is  not  quickly 
broken. "j  Perhaps,  however,  here  the  Christian  may  be 
occasionally  calle^i  to  the  exercise  of  self-denial,  and  to 
some  sacrifice  of  his  own  taste  and  inclination.  The  so- 
ciety of  his  own  sphere  may  be  of  a  more  refined  and  in- 
telligent character,  and  more  accordant  to  the  cast  of  his 
own  mind.  But  will  he  not,  or  ought  he  not  to  say — 
"Surely  the  fear  of  God  is  not  in  this  place :"§  and 
"should  I  love  those  that  hate  the  Lord?"||  It  would  be 
well  that  Christians,  living  in  close,  and  to  a  certain  degree 
necessary,  contact  with  the  world,  should  subject  their 
hearts  to  an  evening  scrutiny  on  this  subject — 'Have  I  felt 
fellowship  of  spirit^f  with  the  world  to-day?  Has  the  so- 
ciety of  this  day  refreshed  my  soul?  Has  it  raised  my 
heart  to  spiritual  things?  Has  it  exercised  a  watchful 
temper?  Or  has  it  not  rather  "quenched  the  Spirit"  of 
prayer,  and  thrown  me  back  from  communion  with  God?' 
In  the  duties  of  our  profession,  or  by  the  leadings  of  a 
gracious  Providence,  we  are  indeed  brought  into  unavoid- 
ble  connexion  with  those,  who  "have  no  fear  of  God  be- 
fore their  eyes."     Nor  are  we  called  to  affect  a  sullen  si- 

*  Baxter,     t  Compare  Psalm  ciii.  17,  18.     X  Eccles.  iv.  12.     §  Gen.  xx.  11. 
II  2  Chron.  xix.  2.    IT  2  Cor.  vi.  14,  15. 


110  EXPOSITION  OF  PSALM  CXIX. 

lence  or  to  violate  the  rules  of  courtesy*  in  our  attempts 
to  force  religion  upon  their  attention.  But  such  men, 
whatever  be  their  attractions,  will  not  be  the  companions 
of  our  choice.  To  feel  fellowship  with  them,  is  to  "remove 
the  ancient  land-mark,'^f  to  forget  the  broad  line  of  sepa- 
ration between  us  and  them,  and  to  venture  into  the  atmo- 
sphere of  most  imminent  danger.  If  ii^deed  our  hearts 
were  ascending,  like  a  flame  of  fire  with  a  natural  motion 
heavenwards,  and  carrying  with  them  all  in  their  way,  it 
would  be  a  matter  of  little  importance  to  ourselves,  who 
might  be  the  companions  of  our  walk.  But  so  deadening 
to  the  spiritual  part  of  our  constitution  is  the  conversation 
of  the  men  of  this  world,  however  commanding  their  ta- 
lents, or  however  interesting  their  topics,  that  even  if  we 
have  just  returned  from  seeking  communion  with  God, 
and  have  felt  our  hearts  sensibly  enlivened  with  the  con- 
templation of  "  things  above,"  the  free  and  self-indulgent 
interchange  of  their  society  will  benumb  our  spiritual  sen- 
sations, and  quickly  freeze  them  again.  Evidently,  there- 
fore, it  is  not  only  incurring  a  most  awful  responsibility  in 
the  sight  of  God,  but  also  a  most  serious  hazard  to  our  own 
souls,  to  underrate  the  high  privilege  of  association  with 
*'  them  that  fear  God."  If  then  we  are  not  ashamed  to  be- 
come Christians,  let  us  not  shrink  from  walking  in  fellow- 
ship with  Christians.  Even  if  there  should  be  some  re- 
pulsive features  of  character  with  them,  they  bear  the  image 
of  him  whom  we  profess  to  love,  inexpressibly  and  incom- 
parably above  all.  They  will  be  our  companions  in  an 
eternal  home:  they  ought  therefore  to  be  our  brothers  now. 
How  sweet,  and  holy,  and  heavenly,  is  this  near  relation 
to  them  in  our  common  Lord!  Well  may  we  consent  to 
his  judgment,  who  pronounced  "the  righteous  to  be  more 
excellent  than  his  neighbour,":!:  since  those  who  have  tasted 
the  benefit  of  Christian  communion  have  found  it  beyond 
all  price.  "Iron  sharpeneth  iron."§  If  then  "the  iron  be 
blunt,"  this  will  be  one  of  the  best  means  of  "whetting  the 
edge. "11  The  most  established  Christians  have  not  been 
backward  to  acknowledge  the  sensible  refreshment  derived 
from  this  union  of  heart.^     Nor  can  we  forget,  that  it  is 


'  See  1  Peter  iii.  8.     t  Prov.  xxii.  28.     t  Prov.  xii.  26.     §  Prov.  xxvii.  17. 
Sea  Eccl.  X.  10.     ^  Comp.  Actsxxviii.  15.     Kom.  i.  Jl,  12,    2  Cor.  vii.  (J,  7. 


VERSE  64.  117 

marked  in  the  word  of  God  as  one  of  the  channels  of  the 
communication  of  heavenly  wisdom* — as  a  feature  in  the 
character  of  the  citizens  of  Zionf — and  as  that  disposition 
which  is  distinguished  with  manifest  tokens  of  the  Sa- 
viour's presence,:!:  and  will  finally  be  crowned  with  the 
special  seal  of  remembrance  at  the  great  day — "They  that 
feared  the  Lord,  spake  often  one  to  another,  and  the  Lord 
hearkened  and  heard'''  it,  ^'and  a  book  of  remembrance  was 
written  before  him  for  them  that  feared  the  Lord,  and  that 
thought  upon  his  name.  And  they  shall  be  mine,  saith  the 
Lord  of  hosts,  in  that  day   when  I  make  up  my  jewels,"§ 

64.  THE  EARTH,  O  LORD,  IS  FULL  OF  THY  MERCY!  TEACH  ME 
THY  STATUTES. 

What  a  picture  does  the  earth  present  on  every  side — 
"full  of  the  mercy  of  the  Lord!"  How  refreshing  is  the 
prospect  to  a  spiritual  eye!  What  an  excitement  to  praise! 
"  0  Lord,  how  manifold  are  thy  works !  in  wisdom  hast 
thou  made  them  all.  The  earth  is  full  of  thy  riches.  The 
eyes  of  all  wait  upon  thee,  and  thou  givest  them  their  meat 
in  due  season.  Thou  openest  thine  hand  and  satisfiest  the 
desire  of  every  living  thing."||  And  what  an  encourage- 
ment does  the  contemplation  of  the  Lord's  mercy  in  pro- 
vidence afford  to  the  exercise  of  faith  in  the  expectancy  of 
spiritual  privileges — "0  Lord!  thou  preservest  man  and 
beast.  Hovv  excellent  is  thy  loving-kindness,  0  God! 
therefore  the  children  of  men  put  their  trust  under  the 
shadow  of  thy  wing.  They  shall  be  abundantl}^  satisfied 
with  the  fatness  of  thy  house,  and  thou  shaltmakethem  drink 
of  the  river  of  thy  pleasures."^!  *  As  thou  dost  largely 
bestow  thy  blessings  upon  all  creatures  according  to  their 
nature  and  condition,  so  I  do  desire  the  spiritual  blessings 
of  the  lively  light  of  thy  law  and  word,  which  are  fitting 
and  convenient  for  the  being  and  happiness  of  my  soul.'** 

*  Prov.  xiii.  20.  t  Psalm  xv.  1,  4.  Comp.  Psalm  xvi.  3,  and  especially  1 
John  iii.  14.  \  Luke  xxiv.  15,32.  §  Mai.  iii.  \^,  17.  ||  Psalm  civ.  24;  cxlv. 
15,  IG.     IT  Psalm  xxxvi.  G,  7. 

**  Diodati.  '  It  is  worthy  of  special  notice,  how  often,  and  in  what  varied 
connexions,  David  in  this  Psalm  prays  to  be  taught  the  statutes  of  God,  though 
he  seems  to  have  been  more  intimately  acquainted  with  th?  sacred  oracles,  as 
then  extant,  than  almost  any  other  man ;  but  he  knew  that  divine  teaching  alone 
could  enable  him  rightly  to  understand  the  Scriptures,  and  to  apply  general  rules 
to  all  the  variety  of  particular  cases  which  occurred  in  the  course  of  his  life.' — 
Scoii. 


118  EXPOSITION  OF  PSALM  CXIX. 

As  an  ignorant  sinner, — "  what  I  see  not,  teach  thou  me."* 
"Teach  me  thy  statutes" — that  which  thou  hast  appointed 
as  the  way  of  duty,  and  the  path  to  glory — that  path  which 
I  am  utterly  unable  to  discover,  or  when  discovered,  to 
walk  in,  without  the  help  of  thy  grace.  And  indeed  the 
hearts  of  his  people  are  the  vessels,  into  which  the  Lord  is 
continually  pouring  more  and  more  of  himself,  until  they 
shall  "be  filled  with  all  the  fulness  of  God."t  Every  good, 
according  to  its  character  and  degree,  is  diffusive.  And 
thus  the  goodness  or  mercy  of  God  is  represented  as  per- 
vading the  whole  universe  of  his  creation,  and  more  espe- 
cially filling  the  hearts  of  his  people.  It  is  natural — plen- 
tiful— free — communicative.^  Yet  none  but  a  believer  will 
understand  how  to  use  the  plea  which  is  here  employed. 
The  mercy  that  he  sees  on  every  side,  is  to  him  a  pledge  and 
earnest  of  that  mercy  which  his  soul  needs  within.  The 
world  indeed,  in  its  present  fallen  state,  when  seen  through 
the  medium  of  pride  and  discontent,  exhibits  a  picture  of 
misery,  not  of  mercy,  and  only  ministers  occasion  for  com- 
plaint against  the  Creator.  But  the  believer,  feeling  the 
infinite  and  eternal  desert  of  sin — cannot  but  know  that  the 
lowest  exercise  of  goodness  in  God  is  an  act  of  free  unde- 
served mercy.  >Jo  wonder  then  that  he  sees  mercy  in 
every  thing — in  every  part  of  the  universe  of  God — a 
world  "  full  of  mercy."  The  very  food  we  eat,  our  rai- 
ment, our  habitations,  the  contrivances  for  our  comfort, 
are  not  mere  displays  of  goodness,  but  manifestations  of 
mercy.  Having  forfeited  all  claim  upon  the  smallest  con- 
sideration of  God,  there  could  have  been  no  just  ground  of 
complaint,  had  all  these  blessings  been  made  occasions  of 
suffering  instead  of  comfort  and  indulgence.  And  then 
the  question  naturally  recurs,  and  to  a  spiritual  mind  will 
never  weary  by  its  recurrence — Whence  flows  all  this 
mercy?  Oh  !  it  is  delightful  indeed  to  answer  such  an  in- 
quiry— delightful  to  contemplate  him,  "in  whom"  we  are 
not  only  "blessed  with  all  spiritual  blessings,"§  but  who 
is  also  the  medium  through  which  our  temporal  comforts 
are  conveyed  to  us.  How  sweet  to  eye  these  mercies,  as 
bought  with  the  most  precious  blood  that  ever  was  known 
in  the  world,  and  to  mark  the  print  of  the  nails  of  our  cru- 
cified Friend  stamped  upon  the  least  of  them !     We  allow 

*  Job  xxxiv.  32.         t  Eph.  iii.  19.         t  Verse  681         §  Eph.  i.  3. 


VERSE  65.  119 

it  to  add  a  relish  to  our  enjoyments,  that  vve  can  consider 
them  as  provided  by  some  beloved  friend:  and  should  not 
our  mercies  be  doubly  sweet  in  the  remembrance  of  that 
munificent  Friend,  who  jDurcliased  them  for  us  so  dearly, 
who  bestows  them  upon  us  so  richly,  j^ea,  who  gives  him- 
self with  them  all?  But  have  vve  heard  of  this  mercy  of 
God?  And  do  we  feel  the  need  of  it  for  ourselves — for 
every  moment?  Then  let  us  apply  to  the  throne  of  grace 
in  the  gospel  way  of  acceptance  and  access.  Let  us  go  to 
the  King  (as  Benhadad's  servants  to  the  king  of  Israel)* 
in  the  spirit  of  self-condemnation  and  faith.  Our  accep- 
tance does  not  depend  (as  in  the  case  referred  to)  upon  a 
"perad venture;"  but  it  rests  upon  the  sure  word  of  pro- 
mise— *'Him  that  cometli  to  me,  I  will  in  no  ivise  cast 
outr\ 


PART    IX. 


65.    THOU    HAST    DEALT    WELL    WITH    THY  SERVANT,  O  LORD,  AC- 
CORDING UNTO  THY  WORD. 

Perhaps  David  is  here  acknowledging  the  Lord's  an- 
swer to  his  prayer — ''Deal  bountifully  with  thy  servant.":}: 
"  Thou  hast  dealt  well  with  thy  servant,  0  Lord,  according 
unto  thy  word."  And  who  is  there  among  us  tiiat  has  not 
daily  reason  to  make  the  same  acknowledgment?  Even 
in  those  trials,  when  we  have  almost  been  disposed  to  sus- 
pect the  Lord  of  his  dealing  hardly  with  us,  a  clearer  view 
of  his  judgments,  and  a  more  simple  dependence  upon  his 
faithfulness  and  love,  will  rebuke  our  impatience  and  un- 
belief, and  encourage  our  trust  in  God.§  Probably  subse- 
quent experience  altered  the  hasty  view  that  Jacob  had 
been  led  to  take  of  the  Lord's  dealings  with  him.      In  a 

*  Compare  1  Kings  xx.  31.  \  John  vi.  37.  t  Verse  17. 

§  '  If  all  the  sad  losses,  trials,  sicknesses,  infirmities,  griefs,  heaviness,  and  in- 
constancy of  the  creature  be  expounded  to  be,  as  I  am  sure  they  are,  the  rods 
of  the  jealousy  of  a  Father  in  heaven,  contending  with  all  your  lovers  on  earth, 
though  there  were  millions  of  them,  for  your  love,  to  fetch  it  home  to  heaven, 
single,  unmixed,  you  will  forgive,  (if  we  may  use  that  word)  every  rod  of  God, 
and  "  not  let  the  sun  go  down  upon  your  wrath"  against  any  messenger  of  your 
afflicting  and  correcting  Father.' — Rutherford's  Letters. 


120  EXPOSITION  OF  PSALM  CXIX. 

moment  of  peevishness,  the  recollection  of  the  supposed 
death  of  a  beloved  son,  and  the  threatened  bereavement  of 
another, tempted  him  to  say — ''All  these  things  are  against 
me."*  At  a  brighter  period  of  his  day,  when  clouds  were 
beginning  to  disperse,  we  hear  that  the  spirit  of  Jacob  re- 
vived— "And  Jacob  said,  //  is  enough;  Joseph  my  son  is 
yet  alive;  I  will  go  and  see  him  before  1  die.'^f  And  when 
his  evening  sun  was  going  down  almost  without  a  cloud,  he 
was  ready  with  a  yet  more  clear  acknowledgment  of  the 
faithfulness  of  his  gracious  God — "By  faith  Jacob,  when 
he  was  dying,  blessed  both  the  sons  of  Joseph. '^:|:  And 
w^hat  had  he  then  to  say,  but  to  retract  the  language  of  his 
former  sinful  impatience?  *'  God,  before  whom  my  fathers, 
Abraham  and  Isaac,  did  walk,  the  God  which  fed  me  all 
my  life  long,  unto  this  day,  the  t^ngel  which  redeemed  me 
from  all  evil,  bless  the  lads.''*§  This  surely  was  in  the  true 
spirit  of  the  acknowledgment — "Thou  hast  dealt  well 
with  thy  servant,  0  Lord,  according  to  thy  word." — And 
how  is  it  that  any  of  us  have  ever  harboured  a  suspicion 
of  unbelief?  Has  God  in  any  one  instance  falsified  his 
promise?  Has  the  vision  failed  to  come  at  the  end?  Has 
it  ever  "lied?"||  Has  he  not  "confirmed  his  promise  by 
an  oath,"  so  that  we  might  have  "two  immutable  things" 
as  the  ground  of  "5/ro/?,§- consolation?"^  If  we  have  faith 
and  patience  to  wait,  "  in  the  mount  of  the  Lord  it  shall  be 
seen."**  "All  things,"  may  at  some  seasons  of  our  expe- 
rience "seem  to  be  against  us,"  at  the  very  time  when  un- 
der the  wonder-working  hand  of  God  they  are  "  working 
together  for  our  good."ff  When  we  "  are  in  heaviness 
through  manifold  temptations,"  and  we  discover  a  "needs 
be"  for  it  all,  and  "the  trial  of  faith  is  found  unto  praise, 
and  honour,  and  glory," tj: — have  we  not  cause  to  say — 
"Thou  hast  dealt  well  with  thy  servant,  0  Lord?"  And 
w^hen  we  begin  to  reap  "the  peaceable  fruits  of  righteous- 
ness,"§§  from  the  discipline  of  our  Father's  school,  have 
we  not  cause  to  repeat  the  acknowledgment?  But  indeed 
we  must  say,  that  this  is  an  acknowledgment,  which  the  be- 
liever ought  to  make  under  every  circumstance,  however 
afilictive.||||     Why  not  in  the  very  midst  of  "  heaviness?" 

*  Gen.  xUi.  36.  t  Gen.  xlv.  27,  28.  $  Heb.  xi.  21.  §  Gen.  xlviii.  15,  1  a 
il  Hab.  ii.  3.  IT  Heb.  vL  17, 1 8.  *"  Gen.  xxii.  14.  See  Scott  in  loco.  XX  Rom. 
viii.  28.     XX 1  Pet.  i.  6,  7.     §  §  Heb.  xii.  11. 

HH  Verses  71,  75.  ki  every  thing  (therefore  including  afflictioii)  by  prayer 
and  supplication,  with  thanksgiving,  «Stc.   Phil.  iv.  6.   Comp.  also  Thess.  v.  18. 


VERSE  65.  121 

Why  must  he  wait  till  he  come  out  of  it,  to  own  the  loving- 
kindness  of  his  God?     This  would  surely  be  to  "  glorify 
God   in  the  fires."*     This  is  surely  what  faith  in  actual 
exercise   has  enabled    many,  and  will  enable  him,  to    do. 
This  is  to   trust   him,  when  "  walking    in   darkness   and 
having  no  li«ht."f     But  if  he  doubts  the  reasonableness  of 
this  acknowledgment  under  such  circumstances,  let  him 
endeavour  to   take  up   language  of  a   different  character. 
Let   him,  when   suffering  under   trial,  attempt  to   say — 
'Lord,  thou  hast  dealt  ill  with   thy  servant,  thou  hast  not 
kept  thy  word.'     If  in  a  moment  of  unbelief  his  impatient 
heart,  like  Jacob's,  could   harbour  such  a  dishonourable 
suspicion,  his  conscience  would  soon  smite  him  with  con- 
viction, and  send  him  to  his  own  bosom  to  mourn  over  his 
distrust — What!  shall  I — who  am  "called  out  of  darkness 
into  marvellous  light  " — shall  I,  who  am  rescued  from  slave- 
ry and  death,  and  brought  into  a  glorious  state  of  liberty 
and  life,  complain?     Shall  I,  who  have  been  redeemed  at 
so   great  a   price,  and   who   have  a  right  to  "all   the  pro- 
mises of  God  in  Christ  Jesus,":j:  and  who  am  now  an  "  heir 
of  God  and  joint-heir  with  Christ,"§  murmur  at  my  Father's 
will?     Alas  that  my   heart  should    prove  so   foolish — so 
weak — so  ungrateful!     Lord!   I  would  acknowledge  with 
thankfulness,  and  yet  with  humiliation — "Thou  hast  dealt 
well  with  thy  servant,  according  to  thy  word."     But  if 
these  acknowledgments   are  honourable  to  God,  and  sup- 
porting to  our  own  faith,  how  many  sweet  occasions  of  call- 
ing to  mind  the  Lord's   mercies  are  lost  by  our  own  ne- 
glect!    Were  we  habitually  to   mark  them  for  future  re- 
membrance, we  should  be  surprised  to  see  how  their  num- 
bers would  multiply,  till  we  were  ready  to  say — If  I  should 
count  them,  "they  are  more  in  number  than  the  sand."|| 
And  truly  such  recollections  would  come  up  as  a  sweet  sa- 
vour to  God  "  by  Christ  Jesus,"^!  while  they  would  serve 
to  enhance  every  common,  as  well  as  every  special  mercy, 
which  we  receive  from  his  bounty — "Bless  the  Lord,    0 
my  soul,  and  all  that  is  within  me  bless  his  holy  name,  and 
forget  not  all  his  benefits."** 

'^  Isa.  xxiv.  15.      t  Isa.  i.  10.      t  2  Cor.  i.  20.       §  Rom.  viii.  17.      |I  Ps. 
cxxxix.  18.    TI  Heb.  xiii.  15.    **  Psalm  ciii.  1,  2. 
12 


122  EXPOSITION  OF  PSALM  CXIX. 


68.    TEACH    ME    GOOD   JUDGMENT    AND    KNOWLEDGE;    FOR  I  HAVE 
BELIEVED  THY  COMMANDMENTS. 

May  not  this  prayer  and  plea  of  David  aflford  some  in- 
struction in  the  nature  of  the  principle  of  faith,  that  it  is 
ever  ready  to  take  God's  word  implicitly  upon  his  own 
credit,  and  that  its  active  exercise  never  fails  to  lead  to 
supplication  for  divine  instruction  ?  Indeed,  the  recollec- 
tions just  brought  to  mind  of  the  Lord's  faithful  and  gra- 
cious dealings  with  his  people,  will  always  supply  encou- 
ragement and  excitement  to  prayer  for  blessings  suitable  to 
our  wants.  And  nothing  is  there  that  we  stand  in  more 
need  of,  than  "  good  judgment  and  knowledge" — "know- 
ledge" of  ourselves,  of  our  Saviour,  of  the  way  of  obedi- 
ence,— and  "good  judgment"  to  direct  and  apply  this 
knowledge  to  some  valuable  end.  These  two  parts  of  our 
intellectual  furniture  have  a  most  important  connexion  and 
dependence  upon  each  other.  "  Knowledge  "  is  the  spe- 
culative perception  of  general  truth.  "Judgment  "  is  the 
practical  application  of  it  to  the  heart  and  conduct.  No 
school,  but  the  school  of  Christ — no  teaching,  but  the 
teaching  of  the  Spirit,  can  ever  give  "this  good  judgment 
and  knowledge."  Solomon  asks  it  for  himself,* — Paul  for 
his  people. "t"  Both  direct  us  to  God  as  the  sole  fountain 
and  author  of  these  precious  gifts.|  Much  indeed  do  we 
need  these  blessings  in  the  study  of  the  word  of  God.  In 
a  field  of  such  vast  extent  we  should  not  satisfy  ourselves 
with  a  narrow  compass,  but  should  be  grasping  a  distinct 
and  extended  survey  of  those  truths,  which  are  so  inti- 
mately connected   with  our  way  of  acceptance  and  walk 

*  1  Kings  iii.  9.     t  Phil.  i.  9,  10.    Col.  i.  9. 

+  Prov.  ii.  6.  1  Cor.  i.  5.  2  Tim.  i.  7.  It  is  recorded  of  one  of  the  Refor- 
mers, that  when  he  had  acquitted  himself  in  a  public  disputation  with  great 
credit  to  his  Master's  cause,  a  friend  begged  to  see  the  notes,  which  he  had  been 
obsei"ved  to  write,  supposing  that  he  had  taken  down  the  arguments  of  his  op- 
ponents and  sketched  the  substance  of  his  own  reply — Greatly  was  he  sur- 
prised to  find  that  his  notes  consisted  simply  of  these  ejaculatory  petitions—'  More 
light,  Lord, — more  light, — more  light!'  And  how  fully  was  the  true  spirit  of 
prayer  compressed  and  illustrated  in  these  short  aspirations?  Could  they  fail  of 
success?  "  If  any  of  you  lack  wisdom,  let  him  ask  of  God,  that  giveth  to  all 
men  liberally,  and  upbraideth  not;  and  it  shut  I.  be  given  him."  James  i.  5. 
Greenham  being  asked  his  judgment  of  some  important  matters, — answered — 
*  Sir,  neither  am  1  able  to  spealc,  nor  you  to  hear,  jor  we  have  not  prayed.  I 
may  indeed  talk,  and  you  may  answer  as  natural  men;  but  ;we  are  not  no:v 
prepared  to  confer  as  children  of  God.' — Works,  p.  19. 


VERSE  66.  123 

before  God.  From  the  want  of  an  accurate  and  enlarg;ed 
view  of  Bible  truth,  arise  many  of  those  doubts,  discourage- 
ments, and  fears,  that  perplex  the  minds  of  sincere  Chris- 
tians— ^many  of  their  mistaken  apprehensions  of  important 
doctrine — and  much  also  of  their  coldness  and  back- 
slidings  of  heart  and  conduct. 

Perhaps  the  tender  and  sensitive  child  of  God,  could  not 
utter  a  more  suitable  prayer  than  this.  To  a  mind  cast  into 
this  frame,  a  scrupulous  conscience  is  one  of  the  most  ac- 
tive and  successful  enemies  to  his  established  peace  and 
quietness.  The  faculty  of  conscience  partakes  with  every 
other  power  of  man  of  the  injurj^  of  the  fall,  and  therefore 
v/it'i  all  its  intelligence,  and  honesty,  and  power,  is  liable  to 
misconception.  It  is  often  perplexed  about  matters  of  tri- 
vial moment,"^  and  led  to  pronounce  its  verdictt  more  upon 
the  impulse  of  feeling  than  from  the  exercise^of  judgment; 
more  from  an  indistinct  perception  of  the  subject  presented 
to  the  mind,  than  from  a  simple  immediate  reference  to  the 
law  and  testimony.  As  therefore  the  pleasure  and  the  pain 
which  it  causes  may  be  founded  upon  mistake,  and  conse- 
quently the  result  may  be  groundless  apprehension  or  false 
security,  it  is  evident  that  it  cannot  be  trusted  without  the 
light  of  the  word  of  God.  Hence  the  importance  of  the 
prayer — "Teach  me  good  judgment  and  knowledge."  The 
exercises  of  this  state  of  feeling  are  both  endless  and  cause- 
less. In  the  well-intended  endeavour  to  guard  against  a 
devious  track,  the  mind  is  constantly  harassed  with  an  over- 
anxious inquiry  whether  the  right  path  is  accurately  disco- 
vered, and  thus  at  once  the  pleasure  and  the  progress  of  the 
journey  is  materially  hindered.  The  influence  therefore  of 
this  morbid  sensibility  is  strenuously  to  be  resisted.  It  ren- 
ders the  straight  way  more  straight.  It  retards  the  work 
of  grace  in  the  soul.  It  damps  our  cheerfulness  in  our 
Master's  service,  and  unfits  us  for  the  duty  of  the  present  mo- 
ment. What,  however,  is  more  than  all  to  be  deprecated, 
is,  that  it  multiplies  sin;  or,  to  speak  more  clearly,  it  su- 
perinduces another  species  of  sin,  besides  the  actual  trans- 
gression of  the  law  of  God.  For  opposition  to  the  dictates 
of  conscience,  in  any  particular,  is  sin,  even  thoujjh  the 
act  itself  may  be  allowed  by  the  law  of  God.  We  may 
therefore  sin  in  the  act  of  doing  good,  or  in  obedience  to 
the  liberty  and  enjoyment  of  the  gospel,  as  well  as  in  the 

*  Col.  u.  16.    t  1  Cor.  viii.  4,  7. 


124  EXPOSITION  OF  PSALM  CXIX. 

allowed  transgression  of  the  sacred  law.  Indeed,  under  the 
bondage  of  a  scrupulous  conscience,  we  seem  to  be  entan- 
gled in  the  sad  necessity  of  sinning.  The  dictates  of  con- 
science, even  when  grounded  upon  misconception  are  au- 
thoritative. Listening  to  its  suggestions  may  be  sinning 
against  the  liberty  wherewith  Christ  has  made  us  '*  free,'' 
and  in  which  we  are  commanded  to  "stand  fast."*  Re- 
sistance to  its  voice  is  disobedience  to  God's  vicegerent, 
and,  therefore,  in  a  qualified  sense,  at  least,  disobedience  to 
God  himself.  And  thus  sin  is  committed,  even  when  that 
which  conscience  condemns  may  be  innocent. f 

The  importance  of  this  case  in  its  connexion  with  Chris- 
tian communion  may  justify  a  yet  more  extended  conside- 
ration of  it.  The  evil  may  be  traced  in  some  instances  to 
a  diseased  temperament  of  body,  to  a  naturally  weak  under- 
standing, or  to  the  unfavourable  influence  of  early  preju- 
dice. The  faith,  though  weak,  is  sincere,  and  the  sin  such 
as  it  is,  is  a  sin  of  infirmity,  calling  for  our  pity,  forbear- 
ance, prayer,  and  help.  In  a  majority  of  instances,  how- 
ever, wilful  ignorance,  false  shame  that  will  not  inquire,  or 
an  obstinate  and  pertinacious  adherence  to  deep-rooted 
opinion,  is  the  source  of  the  disease.  Now  such  persons 
must  be  roused,  even  though  the  attempt  to  rouse  them 
should  be  attended  with  the  hazard  of  wounding  the  con- 
science of  the  more  tenderly  scrupulous.  But  as  the  one 
class  decidedly  sin,  and  the  other  too  frequently  indulge 
their  infirmity,  the  excitement  will  probably  not  be  without 
its  ultimate  benefit  to  both.  We  would  suggest,  then,  to 
both  — Hovv  important  is  it  to  have  the  conscience  enlight- 
ened!— to  seek  to  have  "a  right  judgment  in  all  things," 
by  a  more  diligent  "searching  of  the  Sriptures" — by 
"seeking  the  law  at  the  mouth  of  the  priest "| — and,  above 
all,  by  earnest  prayer  with  the  Psalmist — "  Teach  me  good 
judgment  and  knowledge."  If  "whatsoever  is  not  of  faith 
is  sin,"  then  the  onlv  prospects  of  the  removal  of  the  doubt 
will  be  increase  of  faith,  to  be  sought  and  expected  in  the 
same  way  by  which  faith  in  its  first  acting  came  to  the  soul ; 
"by  hearing, and  hearing  by tlie  word  ofGod;"§and  though 
it  mav  be  true  that  "there  is  not  in  every  one  this  know- 
ledge,"|| — yet  the  exhortation  speaks  alike  to  all — "Grow  in 

*  Gal.  V.  1.     t  Compare  Rom.  xiv.  20—23. 

t  Mai.  ii.  7.    See  the  example  of  the  primitive  church.    Acts  xv.  1,  2. 

II  Rom.  X.  17.     §  1  Uor.  viii.  7. 


VERSE  66.  125 

grace,  and  in  the  knowledge  of  our  Lord  and  Saviour  Jesus 
Christ.""*  Indeed,  we  cannot  altogether  discharge  the  most 
favourable  symptoms  of  scrupulosity  (except  where  the  dis- 
ease originates  in  external  causes,)  from  the  guilt  of  wilful 
ignorance,  because  none  can  strictly  be  said  sincerely  to 
ask  for  "good  judgment  and  knowledge,"  who  do  not  dili- 
gently improve  all  means  of  obtaining  it.  If,  therefore,  the 
scrupulous  shrink  from  honestly  seeking  the  resolution  of 
their  difficulties  in  private  conferences  (where  they  are  to 
be  had)  with  ministers  or  more  experienced  Christians  than 
themselves,  so  far  they  must  be  considered  as  wilfully  igno- 
rant. We  know  our  duty — to  "  bear  with  their  infirmi- 
ties;'^! ^^t  we  know  also,  that,  hard  as  their  bondage  is,  no 
other  relief  can  be  expected  but  in  the  way  of  increased 
diligence,  humility,  and  prayer.  If,  therefore,  there  be  any 
hesitation  concerning  the  path  of  duty,  let  us  wait,  inquire, 
and  pray  until  our  way  be  made  plain.  Having  done  this, 
we  must  act  according  to  our  conscience,  allowing  nothing 
that  it  condemns,  neglecting  nothing  which  it  requires. 
The  responsibility  of  error  (should  error  be  eventually  de- 
tected) will  not  be — the  too  implicit  following  of  the 
guidance  of  conscience — but  the  want  of  due  care  and  dili- 
gence for  its  more  clear  illumination.  Generally,  however, 
the  rule  will  apply — "  If  thine  eye  be  single,  thy  whole 
body  shall  be  full  of  light."; 

But,  besides  the  case  of  a  scrupulous  conscience,  another 
case,  equally  to  be  deprecated,  presents  itself  in  the  exer- 
cise of  the  imperfectly  enlightened  conscience.  Often 
does  it  charge  the  incessant  variations  of  frame  to  a  sinful 
source,  when  they  have  really  originated  in  bodily  indispo- 
sition or  accidental  influence  of  temptation.  Sins  of  infir- 
mity are  confounded  with  sins  of  indulgence;  occasional 
with  habitual  transgressions  of  duty.  Only  a  part  of  the 
character  is  brought  under  cognizance,  and  while  short- 
comings or  surprisals  are  justly  condemned,  yet  actings  of 
contrition,  faith,  love,  and  watchfulness,  are  passed  by  un- 
noticed!  and  thus,  by  the  influence  of  this  imperfectly  en- 
lightened conscience,  the  gospel  becomes  the  very  reverse 
of  the  appointment  of  its  gracious  Author§ — bringing  ashes 
for  beauty,  mourning  for  the  oil  of  joy,  and  the  spirit  of 

*  2  Peter  iii.  18.     t  Rom.  xiv.  1,  xv.  1. 

t  Matt.  vi.  22.  Conip.  Prov.  xxiv.  5.  For  a  similar  view  of  this  fe,  see 
Baxters  Christian  Director\-,  b.  i.  c.  iii.  §  Comp.  I      Ixi.  '^. 

12* 


126  EXPOSITION  OF  PSALM  CXIX. 

heaviness  for  the  garment  of  praise.  If  this  evil  is  "  not  a 
sin  unto  death,"  "it  is  a  sore  evil  under  the  sun,"  which 
may  often  give  occasion  for  the  prayer — "  Teach  me  good 
judgment  and  knowledge,"  that,  in  the  path  of  simplicity 
of  faith,  I  may  be  blessed  with  a  tender  conscience,  and  be 
delivered  from  the  bondage  of  a  scrupulous,  and  from  the 
perplexity  of  an  unenlightened  conscience.  Let  my  heart 
never  condemn  me  where  it  ought  not.  Let  it  never  fail 
to  condemn  me  where  it  ought. 

Alas!  how  does  our  indistinct  perception  of  the  bless- 
ing of  this  "  good  judgment  and  knowledge,"  restrain  our 
prayer  for  the  light  of  the  Spirit  of  God  !  The  loveliness, 
glory,  and  heavenly  character  of  this  light  is  what  the  na- 
tural "  eye  hath  not  seen,  and  cannot  see."  Let  us  cry  for 
this  with  deeper  earnestness,  and  more  patient  waiting 
upon  God.  Its  blessed  influence  flows  unceasingly  in  in- 
creasing knowledge  and  judgment.  It  is  a  treasury  which 
does  not  spend  by  giving.  Here  we  may  ask  to  the  utmost 
extent  of  our  wants,  and  "with  full  assurance  of  faith." 
But  this  faith  is  the  principle  of  gospel  obedience.  Walk- 
ing therefore  in — "the  obedience  of  faith" — ''believing 
God's  commandment,"  as  well  as  his  promises,  convinced 
of  their  perfection,  acknowledging  their  obligation,  loving 
them  and  living  in  them,  we  shall  "come  to  full  age"  in 
the  knowledge  of  the  gospel,  and  "  by  reason  of  use  have 
our  senses  exercised  to  discern  good  and  evil."* 


07.  BEFORE    I  WAS  AFFLICTED   I  WENT    ASTRAY;    BUT  NOW  HAVE 
I  KEPT  THY  WORD. 

The  seductive  temptation  of  a  prosperous  state,  and 
the  too  successful  hinderances  which  it  oflTers  to  the  pro- 
gress of  the  life  of  God  in  the  soul,  render  the  condition  of 
the  gay  and  thoughtless  among  us  far  more  to  be  dreaded 
than  to  be  envied.  Should  the  Christian  ever,  by  the  ap- 
pointment of  God,  be  thrown  into  this  atmosphere  of  dan- 
ger, he  will  feel  the  prayer  that  is  so  often  put  into  his  lips 
most  peculiarly  expressive  of  his  need — '  In  all  time  of  our 
wealth — Good  Lord!  deliver  us!'f  A  time  of  wealth  is 
indeed  a  tim.e  of  especial  need — so  much  is  there  in  such 
a  season  to  give  power  to  Satan's  temptations,  and  at  the 

*"  Hell.  V.  14.     t  Litenv. 


VERSE  67.  127 

same  time  to  weaken  our  perceptions  of  their  power.  Many 
and  afflicting  are  the  instances  recorded  of  its  baneful  in- 
fluence on  the  Lord's  people* — while  its  unmitigated  curse 
in  the  experience  of  the  ungodly  is  written  as  with  a  sun- 
beam for  our  warning — "  When  Jeshurun  waxed  fat  he 
kicked.  T  spake  unto  thee  in  thy  prosperity,  but  thou 
saidst,  I  will  not  hear.^f  ^^^^  ^''ow  awful  will  be  the  period, 
when  the  question  shall  speak  to  the  conscience  with  all 
the  poignancy  of  self-conviction — "  What  fruit  had  ye  then 
in  those  things  w^hereof  ye  are  now  ashamed?"  What  is 
the  end  of  this  flowery  path?  "  Death  !":}:  "  Surely  thou 
didst  set  them  in  slippery  places:  thou  castest  them  down 
into  destruction.  How  are  they  brought  into  desolation  as 
in  a  moment!  They  are  utterly  consumed  with  terrors !"§ 
"  The  prosperity  of  fools  shall  destroy  them."||  We  cannot 
therefore  forbear  to  mark  the  combined  wisdom  and  love 
manifested  in  our  Saviour's  allotment  for  his  people — "  In 
the  world  ye  shall  have  tribulation  V'^]  This  is  the  gracious 
rod  by  which  he  scourges  back  his  prodigal  children  to 
himself.  This  is  the  fatherly  discipline  by  which  he  pre- 
serves them  from  being  poisoned  with  the  sweetness  of 
carnal  allurements,  and  keeps  their  hearts  in  a  simple  di- 
rection towards  himself,  as  the  well-spring  of  their  ever- 
lasting joy.  With  all  of  them  this  one  method  has  been 
pursued.  All  have  been  exercised  in  one  school.  All 
have  known  the  power  of  affliction  in  some  of  its  varied 
forms  of  inward  conflict  or  outward  trouble,  and  the  expe- 
rience that  has  been  derived  from  this  source,  has  given 
abundant  evidence  that  the  pains  have  not  been  bestowed 
upon  them  in  vain.  "  iVb?^;  " — is  each  of  them  ready  to 
say,  ^^Now  have  I  kept  thy  word."  I  never  prized  it  be- 
fore. 1  could  indeed  scarcely  be  said  to  know  it.  I  never 
understood  its  comfort,  until  aflliction  expounded  it  to  me. 
I  never  till  now  saw  its  suitableness  to  my  case.  Thus  it 
was  with  Manasseh, '' when  in  affliction  he  besought  the 
Lord,  and  humbled  himself  greatly  before  the  Lord  God  of 
his  fathers."**  Thus  also  in  affliction  the  Lord  "heard 
Ephraim  bemoaning  himself."f  f    The  same  eye,  under  the 

*  The  histories  of  David,  1  Chron.  xxi.  1  —  4;  Solomon,  1  Kings  xi.  ]— 8; 
Uzziah,  2  Chron.  xxvi.  16  ;  and  Hezekiah,  2  Chron.  xxxii.  25—32,  will  readi- 
ly occur  to  the  mind. 

t  Ueut.  xxxii.  J5.  Jer.  xix.  21.  X  Rom..vi.  21.  §  Psalm  Ixxiii.  18,  10. 
IpProv.  i.  32.  IT  Jolin  xvi.  33.  Acts  xiv.  22.  ''^  2  Chron.  xxxiii.  12. 
Comp.  Dan.  iv.  36,  37.  j   \\  Jer.  xxxi.  18,  li>. 


128  EXPOSITION  OF  PSALM  CXIX. 

same  circumstances,  now  beheld  Israel  "  seekincr  him  ear- 
ly,"* and  the  forlorn  wandering  child  casting  a  wishful 
penitent  look  towards  his  Father's  house,  as  if  the  sinful 
pleasures  that  had  enticed  his  heart  from  home  were  now 
imbittered  to  his  soul.t 

But  what  a  heightened  aggravation  of  guilt,  when  these 
special  and  choicest  mercies  fail  of  their  gracious  end — 
when  vanity,  worldliness,  and  sin  are  reigning  as  before 
with  uncontrolled  sway!  Ah!  when  sinners  are  unhum- 
bled  "under  the  mighty  hand  of  God  " — when  it  is  said 
of  them — "  They  received  not  correction, "J  it  seems  to  be 
the  forerunnerof  that  trem.endous  judgment — "  Why  should 
ye  be  stricken  any  more?"§ 

Heavenly  Father!  keep  thy  poor  weak  erring  child  from 
this  fearful  doom.  Let  not  that  measure  of  prosperity, 
which  thou  mayest  be  pleased  to  vouchsafe,  prove  my  curse. 
But  especially  let  every  cross,  every  affliction  which  thou 
art  pleased  to  min2;le  in  my  cup,  conform  me  more  to  my 
Saviour's  image,  restrain  my  heart  from  its  daily  wander- 
ings, endear  thy  holy  ways  and  word  to  my  soul,  and  give 
me  sweeter  anticipations  of  that  blessed  home,  where  J 
shall  never  wander  more,  but  find  my  eternal  happiness  in 
"  keeping  thy  word." 

08.  THOU  ART  GOOD,  AND  DOEST  GOOD;  TEACH  ME  THY 
STATUTES. 

The  blessed  effects  of  chastisement,  as  a  special  instance 
of  the  Lord's  goodness,  might  naturally  lead  to  an  acknow- 
ledgment of  his  general  goodness,  in  his  own  character, 
and  in  his  unwearied  dispensation  of  love.  Judging  in  un- 
believing haste  of  his  providential  and  gracious  dealings, 
feeble  sense  imagines  a  frown,  when  the  eye  of  sense  dis- 
cerns a  smile  upon  his  face;  and  therefore  in  proportion  as 
faith  is  exercised  in  the  review  of  the  past,  and  the  expe- 
rience of  the  present,  we  shall  be  prepared  with  the  as- 
cription of  praise—"  Thou  art  good."  This  is  the  true  and 
genuine  character  of  God.  He  is  good — He  is  goodness, 
(iood  in  himself — good  in  the  essence — good  in  the  highest 
degree.  All  the  names  of  God  are  comprehended  in  this 
one  of  "Good. "II     <  All  the  acts  of  God  are   nothing  else 

*  Hos.  V.  15;  vi.  1/2.      t  Luke  xv   IG,  17.       t  Zeph.  iii.  2.         §  fsa.  i.  5. 
II  The  revelation  of  the  "  jroodness"  of  GoJ  was  made  to  Moses  in  direct  an- 


VERSE  68.  129 

but  the  effluxes  of  his  goodness,  distinguished  by  several 
names  according  to  the  object  it  is  exercised  about.  When 
he  confers  happiness  without  nierit,  it  is  grace.  When  he 
bestows  happiness  against  merit,  it  is  mercy.  When  he 
bears  with  provoking  rebels,  it  is  long-suffering.  When 
he  performs  his  promise,  it  is  truth.  When  he  commise- 
rates a  distressed  person,  it  is  pity.  When  he  supplies  an 
indigent  person,  it  is  bounty.  When  he  succours  an  in- 
nocent person,  it  is  righteousness.  And  when  he  pardons 
a  penitent  person,  it  is  mercy.  All  summed  up  in  this  one 
name  of  Goodness.  None  so  communicatively  good  as 
God.  As  the  notion  of  God  inckides  goodness,  so  the  no- 
tion of  goodness  includes  diffusiveness.  Without  goodness 
he  would  cease  to  be  a  Deity,  and  without  diffusiveness  he 
woukl  cease  to  be  good.  The  being  good  is  necessary  to 
the  being  God.  For  goodness  is  nothing  else  in  the  no- 
tion of  it  but  a  strong  inclination  to  do  good;  either  to  find 
or  to  make  an  object  wherein  to  exercise  itself,  according 
to  the  propension  of  its  own  nature.  And  it  is  an  inclina- 
tion of  communicating  itself,  not  for  its  own  interest,  but 
for  the  good  of  the  object  it  pitcheth  upon.  Thus  God  is 
good  by  nature,  and  his  nature  is  not  without  activity.  He 
acts  conveniently  with  his  own  nature.  "  Thou  art  good, 
and  doest  good."'*  How  easily  an  acknowledgment  of  this 
kind  is  excited  towards  an  earthly  friend!  Yet  who  has 
not  daily  cause  to  complain  of  the  coldness  and  languor  of 
his  affections  towards  our  God!  It  would  be  a  sweet 
morning's  reflection  to  recollect  some  of  the  innumerable 
instances  in  which  the  goodness  of  God  has  been  most  dis- 
tinctly marked,  to  trace  them  in  their  peculiar  application 
to  our  own  need,  and  above  all  to  mark,  not  only  the  source 
from  which  they  come,  but  the  channel  through  which  the}^ 
flow.  A  view  of  covenant  love  does  indeed  make  the 
goodness  of  God  to  shine  with    inexpressible  brightness 

swer  to  his  prayer — ''I  beseech  thee,  show  me  thy  glory" — evidently  marking 
his  "  goodness  "  to  be  not  a  single  attribute,  or  a  display  of  any  particular  fea- 
ture of  the  Divine  character,  but  rather  to  consist  in  the  combined  exercise  of 
all  his  perfections.     Exod.  xxxiii.  18,  19,  with  xxxiv.  5—7. 

*  Charnocke's  Works,  vol.  i.  58 1 ,  585,  L^S.       '  For  another  exquisite  view 
(parallel  and  in  some  particulars  identical  with  Cliarnocke,)  of  this  perfecting 
perfection,  which  crowns  and  consumnuites  all  the  rest'— see  Howe's  Works, 
•  bvo.  edit.  J  822,  viii.  pp.  ]  07—]  14. 


]30  EXPOSITION  OF  PSALM  CXIX. 

"  in  the  face  of  Jesus  Christ,"*  and  often,  when  the  heart 
is  conscious  of  backsliding,  does  the  contemplation  of  this 
"  goodness,"  under  the  influence  of  the  Spirit,  prove  the 
divinely  appointed  means  of  '-  leading  us  to  repentance."! 
But  praise  will  always  give  encouragement  to  prayer. 
"  Thou  art  good,  and  doest  good."  Then  give  me  the  good 
1  need — Give  me  this  instance  of  thy  goodness — "  Teach 
me  thy  statutes."  Thus  should  our  views  of  Divine  good- 
ness establish  our  habit  of  dependence  upon  the  Lord  for 
everv  needful  blessing,  and  among  the  rest  for  the  blessing 
of  Divine  teaching,  which  indeed  is  connected  with  this 
feature  of  the  Divine  character.:}:  Twice  before  had  the 
Psalmist  sent  up  this  prayer  and  plea.§  Yet,  though  pro- 
bably the  carnal  taste  may  be  weary  of  the  repetition,  he 
seems  to  make  the  supplication  ever  new  by  the  freshness 
and  vehemency  of  his  desires.  And  let  me  ever  make  it 
new  by  the  remembrance  of  that  one  display  of  goodness 
which  casts  every  other  manifestation  into  the  shade,  con- 
stituting of  itself  an  entire  and  complete  mirror  of  infinite 
and  everlasting  goodness — "  God  so  loved  the  world,  that 
he  gave  his  only-begotten  Son."||  What  can  I  say  to  this 
— but  "  Thou  art  good,  and  doest  good,"  what  may  I  not 
then  expect  from  thee?  "  Teach  me  thy  statutes" — Teach 
me  the  revelation  of  thyself — teach  me  the  knowledge  of 
thy  Son.  For  "this  is  life  eternal,  that  I  might  know 
thee,  the  only  true  God,  and  Jesus  Christ,  whom  thou  hast 
sent."<l[ 


69.    THE    PROUD    HAVE    FORGED  A  LIE    AGAINST    ME,  BUT    I    WILL 
KEEP  THY  PRECEPTS   WITH  MY  WHOLE   HEART. 

He,  who  "is  a  liar  and  the  father  of  it,"** — how  readily, 
does  he  put  it  into  the  hearts  of  his  children  to  "  forge  lies 
against''  the  children  of  God.  But  all  is  overruled  by  the 
ever-watchful  care  and  providence  of  God  for  the  eventual 
good  of  his  church.  Thus  the  sincere  are  frightened  by 
the  cross,  and  removed  out  of  the  way,  while  by  this  exer- 
cise of  faith,  the  graces  of  his  own  people  are  strengthened. 
No  principle,  however,  but  faith  can  enable  us  to  stand  the 

*2  Cor.  iv.  6.     \  Rom.  ii.  4.      }  Psalm  xxv.  8.     §  Verses  12,  G4.     |1  John 
Hi.  IC.     H  John  xvii.  3.     **  II).  viii.  44. 


VERSE  69.  131 

hour  of  trial,  though  convinced  that  they  are  only  "lies" 
that  "are  forged  against  us."     The  eye  must  be  taken  ofif 
from  the  objects  of  sense,  and  fixed   steadily  on  Jesus,  in 
order  that  we  may  see  things  in  their  true  light.     And  per- 
haps one  fault  in  our  daily  religion,  and  a  source  of  much 
discomfort  in  our  experience,  may  be  traced  to  a  neglect  of 
eyeing  the  Saviour's  example  as  our  pattern  and  encourage- 
ment.    For  what  circumstance  is  there  of  difficulty  and 
trial,  in  which  we  do  not  enjoy  the  high  honour  and  privi- 
lege, of  being  conformed  to  his  suffering  image,  and   in 
which  therefore  his  life  and  daily  sorrows  and  tribulations, 
will  not  supply  equal  directions  and  support.^*     Do  "they 
forge  lies  against  us?"     So  did  they  against  him* — "The 
disciple  is  not  above  his  Master,  nor  the  servant  above  his 
Lord.     It  is  enough  for  the  disciple  that  he  be  as  his  Mas- 
ter, and  the  servant  as  his  Lord.     If  they  have  called  the 
master  of  the  house  Beelzebub,  how  much  more  shall  they 
call  them  of  his  household. "f     The  exhortation,  therefore, 
of  the  apostles  speaks  to  this  case — "  Consider  him,  that  en- 
dured suck  contradiction  of  sinners  against  himself,  lest  ye 
be  wearied  tindfaiJit  in  your  mind.^^\ — But  is  it  always 
"  lies  that  are  forged  against  us?"     Ls  there  no  worldliness, 
or  pride,  or  inconsistency  in  temper  and  walk,  that  opens  the 
mouth  of  the  enemies  of  the  gospel,  and  causes  "  the  way 
of  truth  to  be  evil  spoken  of?"§     Do  they  not  sometimes 
"  say  all  manner  of  evil  against  some  of  us,  for  Christ's 
sake,"  yet,  alas!  not  altogether  "falsely ?"||    "  Wo  unto  the 
world   because  of  oifences,  for  it   must  needs  be  that  of- 
fences come;  but  wo  to  that  man   by  whom  the  offence 
cometh."^      But  if  the  reproach  of  the  world  be  the  re- 
proach of  the  cross  of  Christ,  "let  us  hold  fast  the  profession 
of  our  faith  without  wavering;  for  he  is  faithful  that  pro- 
mised."**    Insincerity  of  heart  is  one  of  the  most  pow- 
erful  hinderances  to  a  consistent   and  persevering  endu- 
rance of  the  cross — a  heart  divided  between   God  and  the 
world  will  ever  be  found  faulty  and  backslid ing.tt  Whereas 
wholeness  of  heart  in  the  precepts  of  God  adorns  the  Chris- 
tian profession,  awes  the  ungodly  world,  realizes  the  full 
extent  of  the  Divine  promises,  and  pours  into  the  soul  such 
a  spring-tide  of  enjoyment,  as  more  than  counterbalances 

*  Compare  Matt.  xxvi.  59—61.  t  Matt.  x.  24,  25.  \  Heb.  xii.  3. 

§  2  Peter  ii.  2.        ||  See  Matt.  v.  11.       II  Matt,  xviii.  7.  **■  Heb.  x.  23. 

it  Compare  Hos.  x.  2.    Jer.  iii.  10. 


132  EXPOSITION  OF  PSALM  CXIX. 

all  the  reproach,  contempt,  and  falsehood,  which  the  forge 
of  the  great  enemy  is  employing  against  us  with  such  un- 
ceasing activity,  and  relentless  hatred.  Yet  forget  not,  be- 
liever, that  these  proofs  of  the  malicious  enmity  of  the 
proud  must  often  be  received  as  the  gentle  stroke  of  your 
Father's  chastisement.  Let  the  fruits  of  it  then  be  daily 
visible  in  the  work  of  mortification — in  the  exercise  of  the 
suffering  graces  of  the  gospel  of  Christ— in  your  growing 
conformity  to  his  image — and  progressive  meetness  for  a 
world  of  eternal  uninterrupted  love. 


70.  THEIR  HEART  IS  AS  FAT  AS    GREASE,  BUT    I    DELIGHT  IN  THY 

LAW. 

What  a  fearful  blow  of  Almighty  justice  is  that  which 
benumbs  the  sinner's  heart,  so  that,  though  mountains  of 
sin  and  guilt  lie  upon  it,  the  pressure  is  unfelt?  The  heart 
is  as  if  it  were  left  of  God,  "  seared  with  a  hot  iron,"* 
and  therefore  without  tenderness,  "past  feeling,"t  unsoft- 
ened  by  the  touch  and  power  of  the  word,  unhumbled  by 
the  rod  of  providential  dispensations,  given  up  to  the  hea- 
viest of  all  spiritual  judgments !  But  it  is  of  little  avail  by 
this  benumbing  influence  to  stifle  the  voice  of  conscience, 
unless  the  same  power  or  device  could  annihilate  hell.  It 
will  only  "awake  out  of  sleep,  like  a  giant  refreshed  with 
wine,":}:  and  rage  with  tenfold  interminable  fury  in  the 
eternal  world  on  account  of  the  temporary  restraint,  which 
for  a  short  moment  had  benumbed  its  energy.  Wilful  re- 
sistance of  the  light  of  the  gospel  and  the  strivings  of  the 
Spirit  has  probably  been  the  awful  provocation  that  has 
constrained  from  a  God  of  love  the  message  of  judicial 
abandonment — "  Make  the  heart  of  this  people  fat,  and 
make  their  ears  heavy,  and  shut  their  eyes;  lest  they  see 
with  their  eyes,  and  hear  with  their  ears,  and  understand 
with  their  heart,  and  convert  and  be  healed. "§  Who  then 
among  us  will  not  cry — "  From  hardness  of  heart,  and  con- 
tempt of  thy  word  and  commandments,  good  Lord!  deliver 
us!" II  The  first  mark  of  the  touch  of  grace,  is  when  the 
heart  becomes  sensible  of  its  own  insensibility,  and  con- 
trite on  account  of  its  own  hardness.  <  Nothing' — said  Je- 
rome in  a  letter  to  a  friend — *  makes  my  heart  sadder,  than 

"  •*!  Tim.  iv.  2.     t  Eph.  iv.  IS.     t  Psalm  Ixxviii.  65.  P.  T.     §  Isa.  vi.  9,  10. 
II  Litany. 


VERSE  71.  133 

that  nothing  makes  it  sad.'  But  when  "the  plague  of  our 
own  heart  '^  begins  to  be  known*  and  felt,  and  to  become 
matter  of  confession,  humiliation,  and  prayer,  the  promise 
of  "a  new,"  soft,  and  tender  "heart,'^  listening  to  convic- 
tion, speaks  comfort  and  encouragement.t  The  heart  that 
is  the  subject  of  this  promise  is  led  to  take  its  "delight  in 
God's  law,"  and, amidst  the  sometimes  overwhelming  power 
of  natural  corruption,  finds  a  satisfactory  witness  of  a  change 
"from  death  unto  life." 

Christian!  Does  not  the  contrast  of  this  wretched  condi- 
tion with  your  own  favoured  state  force  from  you  an  ac- 
knowledgment of  praise  to  distinguishing  grace?  "Their 
heart  is  as  fat  as  grease ;  but  I  delight  in  thy  law.^'  What — 
Oh,  "what  shall  I  render  to  the  Lord?'' | — prayer  for  them — 
gratitude  for  myself!  But  what  is  it  that  can  put  life,  and 
feeling,  and  love,  into  a  heart  sunk  and  degraded  in  this 
state  of  stupefaction?  "It  is  the  Spirit  that  quickeneth."§ 
The  vital  breath,  pulse,  feeling,  and  motion,  is  the  efiect 
of  influence  from  above;  without  which  all  is  dead,  all  is 
death  !  "Come  from  the  four  winds,  0  breath,  and  breathe 
upon  these  slain,  that  they  may  live."|| 

Let  us  appl}^,  for  the  purpose  of  daily  self-examination, 
this  description  of  the  heart,  as  given  up  to  its  natural  hard- 
ness and  dulness,  or  cast  into  the  gospel-mould  of  love  and 
"delight  in  the  law  of  God."  Such  an  examination  will 
prove  to  us  how  much  even  renewed  souls  need  of  the  trans- 
forming, softening,  influences  of  grace.  "The  deceitful- 
ness  of  sin  "  spreads  a  hardness  over  the  heart,^f  which,  if 
left  to  itself,  would  soon  revert  to  its  orig;inal  character — 
"as  fat  as  grease" — unfeeling — incapable  of  impression 
without  a  divine  touch.  0  Lord,  let  not  my  heart  be  un- 
visited  for  one  day,  one  hour,  by  that  melting  energy  of 
love  which  first  made  me  feel,  and  constrained  me  to  love. 

7L    IT  IS  GOOD  FOR  ME  THAT  I  HAVE  BEEN  AFFLICTED;    THAT 
I  MIGHT  LEARN  THY  STATUTES. 

If  I  mark  in  myself  any  difference  from  the  ungodly — 
if  I  can  feel  that  the  natural  insensibility  of  my  heart  is 
yielding  to  the  influence  of  grace — if  I  am  enabled  to 
"delight  in  God's  law,"  which  before  I  had  neglected  as  a 

*  1  Kings  viii.  38.     f  Ezek.  xxxvi.  26.    t  Fsadm  cxv.  12.     §  John  vi.  C3. 
jj  Ezek.  xxxvii.  9.     Tf  Heb.  iii.  13. 
13 


134  EXPOSITION  OF  PSALM  CXIX. 

"strange  thing,"*  where  and  by  what  means  has  this  change 
been  produced  ?  If  "  God  has  made  my  heart  soft,"t  which 
before  was  "as  ht  as  grease,"  the  transformation  has  been 
wrought  in  the  school  of  affliction;  and  therefore  let  me  be 
ready  to  acknowledge — ^"It  is  good  for  me  that  I  have  been 
afflicted."  None  indeed  but  the  Lord's  scholars  can  know 
the  blessing  of  this  school,  and  this  teaching.  If  any  spe- 
cial lesson  is  to  be  taught,  it  will  probably  be  learned  there, 
for  there  it  is  that  "he  showeth  us  our  work,  he  openeth 
also  our  ear  to  discipline. '^1  *I  never,'  said  j^other,  '  knew 
the  meaning  of  God's  word,  until  I  came  into  affliction.  1 
have  always  found  it  one  of  my  best  schoolmasters.'§  In- 
deed it  may  \ye  most  truly  said,  that  affliction  explains  many 
a  hard  text,  and  seals  many  a  precious  promise,  so  that  wc 
should  miss  much  of  the  meaning  and  spiritual  blessing  of 
the  word,  if  we  were  not  more  or  less  instructed  in  this 
school  of  affliction.  For  how  can  we  have  any  experi- 
mental acquaintance  with  the  promises  of  the  word,  except 
we  are  brought  into  those  circumstances  for  which  the  pro- 
mises are  made?  How,  for  example,  could  we  understand 
the  full  mercy  of  such  a  gracious  word — "  Call  upon  me  in 
the  day  of  trouble — 1  will  deliver  thee,  and  thou  shalt  glo- 
rify me  "II — unless  our  condition  were  such  as  to  remind  u» 
of  our  Lord's  declaration — "In  the  world  ye  shall  have  tri- 
bulation?"^ When  therefore  we  are  led  to  pray  for  a  clearer 
apprehension  and  interest  in  the  contents  of  the  blessed 
book,  and  for  a  deeper  experience  of  its  power  upon  our 
hearts,  we  are  in  fact  often  unconsciously  supplicating  for 
the  chastening  rod  of  our  Father's  love.  For  it  is  the  man 
"whom  the  Lord  chasteneth,"  that  he  "teacheth  out  of  his 
law."**     Peter,  indeed,  when  on  the  mount  of  transfigura- 

*  Hos.  viii.  12.        ]  Job  xxiii.  16.        |  Job  xxxvi.  8—10. 

§  On  anotbcr  occasion,  referring  to  sonie  spiritual  temptation  on  the  morning 
of  the  preceding  day,  he  added  to  a  friend,  (Justin  Jonas)  '  Doctor,  I  must 
mark  the  day,  1  was  yesterday  at  school'  Mihier,  v.  484.  In  one  of  his  works, 
he  most  accurately  calls  affliction  '  the  theology  of  Christians ' — '  theologism 
Chrislianorum/  To  the  same  purport  is  the  testimony  of  a  learned  French  divine 
and  tried  saint  of  GotI  — '  1  have  learned  more  divinity,'— said  Dr.  Rivet,  con- 
fessing to  God  of  his  last  days  of  affliction— 'in  these  ten  days  that  thou  art 
come  to  visit  me,  than  I  did  in  fifty  years  l)efore.  Thou  hast  brought  me  to  my- 
self "Before  I  was  afflicted  I  went  astray,"  and  was  in  the  world,  but  now  I 
am  conversant  in  the  school  of  my  God,  and  he  teacheth  me  after  another  man- 
ner than  all  those  doctors,  in  reading  whom  I  spent  so  much  time.' — Middleton's 
Biog.  Evan.  iii.  238. 

II  Psalm  i.  15.        If  John  xvi.  33. 

**  Psalm  xciv.  12.    The  use  of  tlie  word  T«l^t^a  in  the  acceptati(Wi  of  chas 


VERSE  71.  135 

tion,  said, — ^^li  is  good  for  us  to  be  here.  Let  us  build 
here  three  tabernacles."  Here  let  us  abide  in  a  state  of 
comfort  and  indulgence,  and  perfect  sunshine.'  But  well 
was  it  added  by  the  sacred  historian — "Not  knowing  what 
he  said."*  The  judgment  of  David  was  far  more  correct, 
when  he  pronounced  <'lhat  it  was  good  for  him  that  he  had 
been  afflicted."  For  so  often  are  we  convicted  of  inatten- 
tion to  the  voice  of  the  Lord — so  often  do  we  find  ourselves 
looking  back  upon  forsaken  Sodoa),  or  lingering  in  the 
plains,  instead  of  pressing  onward  to  Zoarf — that  the  in- 
dulgence of  our  own  liberty  would  shortly  hurry  us  along 
the  pathway  of  destruction.  Alas!  it  is  not  seldom  that 
we  feel  the  spirit  of  prayer  to  be  quenched  for  a  season  by 
the  "overcharging  of  the  heart  with  the  cares  of  thi.s  Iife"J 
— or  by  the  overprizing  of  some  lawful  source  of  comfort — 
or  by  a  temper  inconsistent  with  our  Christian  profession — 
or  by  an  undue  confidence  in  the  flesli.  And  at  such  sea- 
sons of  backsliding,  we  must  count  among  our  choicest  mer- 
cies, the  gracious  discipline  by  which  the  Lord  schools  us 
with  the  cross,  "that  vv'e  may  learn  his  statutes." 

And  are  you,  tried  believer,  disposed  to  regret  the  les- 
sons you  have  already  learned  in  this  school,  or  to  conceive 
that  you  have  purchased  them  at  too  dear  a  cost?  Do  you 
grieve  over  the  bleedings  of  a  contrite  heart,  that  have 
brought  you  under  the  care  of  the  healing  Physician?  Or 
do  you  know  any  other  way,  by  which  you  could  have  ob- 
tained so  rich  an  experience  of  his  love,  or  have  been  trained 
to  such  implicit  obedience  to  his  will?  As  Jesus,  "though 
he  were  a  Son,  yet  learned  obedience  by  the  things  that  he 
suffered, "§  so  may  we  "rejoice,  inasmuch  as  we  are  par- 
takers of  his  suiferings,"||  and  be  thankful  to  learn  the  same 
obedience  as  the  evidence  and  fruits  of  our  conformity  to 
him.  The  Lord  save  us  from  the  greatest  of  all  afflictions 
— an  affliction  lost  !1[ 

"Be  thou  instructed,  0  Jerusalem,  lest  my  soul  depart 
from  thee,  lest  I  make  thee  desolate,  a  land  not  inhabited.** 
He  that  being  often  reproved,  hardeneth  his  neck,  shall 

tening  (LXX.  in  this  verse,  and  Heb.  xii,  5,)  is  remarkable,  as  describing  lite- 
rally the  instruction  by  which  a  child  is  trained  to  the  acquisition  of  useful 
knowledge;  which,  however,  not  being  generally  effected  without  chastening, 
accounts  for  the  use  of  Uie  word,  as  marking  the  discipline  which  usually  attends 
instruction. 

*  Luke  ix.  33.  f  Comp.  Gen.  xix.  17—22.  t  Luke  xxi,  34.  §  Heb.  v.  8. 
11  1  Pet.  iv.  1 3.    IT  Comp.  I  Kings  xiii.  33.     2  Chron.  xxviii.  22.    **  Jer.  vi.  8. 


136  EXPOSITION  OF  PSALM  CXIX. 

suddenly  be  destroyed,  and  that  without  remedy.''*  A  call 
to  tremble  and  repent,  to  watch  and  pray,  and  "turn  to  him 
that  smitcth  us  !''f  Oh  !  is  there  one  of  that  countless  throng 
surrounding  the  everlasting  throne,  that  is  not  ready  with 
this  song  of  praise — "It  is  good  for  me  that  I  have  been 
afflicted?" 

"And  one  of  the  elders  answered,  saying  unto  me — What 
are  these  which  are  arrayed  in  white  robes?  and  ivhence 
came  they?  And  I  said  unto  him — Sir,  thou  knowest.  And 
he  said  unto  me — These  are  they  which  cu7ne  out  of  great 
tribitlation^  and  have  washed  their  robes  and  made  ihem 
white  in  the  blood  of  the  Lamb.":{: 

72.  THE  LAW  OF  THY  MOUTH  IS  BETTER  UNTO  ME  THAN  THOU- 
SANDS OF  GOLD  AND  SILVER. 

Well  might  David  acknowledge  the  benefit  of  affliction, 
if  it  had  been  the  means  of  his  learning  in  God's  statutes 
something,  that  was  "better  to  him  than  thousands  of  gold 
and  silver."  This  was  indeed  an  enlightened  judgment  for 
one  to  form,  who  had  so  small  a  part  of  "the  law  of  God's 
mouth,"  and  so  large  a  portion  of  this  world's  treasure.  And 
yet,  if  we  study  only  his  Book  of  Psalms  to  know  the  im- 
portant uses  and  privileges  of  the  law,  and  his  son's  Book 
of  Ecclesiastes  to  discover  the  value  of  gold  and  silver,§ 
we  shall  probably  be  led  to  make  the  same  estimate  for  our- 
selves. With  the  same,  or  rather  with  far  higher  delight 
than  the  miser  calculates  "his  thousands  of  gold  and  sil- 
ver," does  the  believer  tell  out  the  precious  contents  of  the 
law  of  his  God.  After  having  endeavoured  in  vain  to 
count  the  thousands  in  his  treasure,  he  is  constrained  to 
sum  up  their  value  by  a  single  name — "the  unsearchable 
riches  of  Christ."[|  Would  not  the  smallest  spot  of  ground 
be  estimated  at  the  price  of  "  thousands  of  gold  and  silver," 
if  it  were  known  to  conceal  under  its  surface  a  mine  of  in- 
exhaustible treasure]  That  it  is,  which  makes  the  word  so 
inestimable — that  the  "pearl  of  great  price" — "the  hidden 
treasure" — lies  concealed  in  its  pages.lF  The  believer 
would  not  therefore  part  with  one  leaf  of  his  Bible  "for  all 
the  "thousands  of  gold  and  silver"  that  the  world  could 
empty  before  him.     He  knows  himself  to  be  in  possession 

*  Prov.  xxix.  1.  f  Isa.  \x.  13.  X  Kev.  vii.  14.  §  Eccl.  v.  9—20:  vi.  1,2. 
II  Ephes.  ui.  8.     II  Matt.  xiii.  44— 4G. 


VERSE  72.  137 

of  the  substance — he  has  found  all  besides  to  be  a  shadow. 
"I  lead,"  saith  the  Saviour,  "in  the  way  of  righteousness, 
in  the  midst  of  the  patlis  of  judgment;  that  1  may  cause 
them  that  love  me  to  inherit  substance,  and  I  will  fill  their 
treasitresy'^  To  those,  however,  who  do  not  "search  the 
Scriptures,"  as  "  testifying  of  Christ,"f  they  are  compara- 
tively of  little  value,  it  is  the  Saviour's  glory  that  gilds 
the  page,  and  when  "with  unveiled  face  we  behold  it  in 
this  glass,":}:  we  know  of  no  arithmetic  that  can  compute  the 
price  of  that  which  is  unspeakably  better  than  the  treasures 
of  the  earth. 

Christian!  Be  ever  ready  with  your  testimony,  that  no 
book  has  imparted  the  delight  which  you  have  found  in  the 
Book  of  God.  You  have  here  opened  the  surface  of  much 
intellectual  interest  and  solid  instruction.  But  it  is  the  joy 
that  you  are  enabled  to  find  in  the  revelation  of  the  Saviour 
— in  his  commands — in  his  promises — in  his  ways — that 
leads  you  to  exclaim,  "More  to  be  desired  are  they  than 
gold,  yea, than  much  fine  gold  !"§  Yes, indeed — Every  pro- 
mise— every  declaration — centring  in  him — is  a  pearl — 
and  the  word  of  God  is  full  of  these  precious  pearls.  If 
then  they  be  the  richest,  who  have  the  best  and  the  largest 
treasure,  those  who  have  most  of  the  word  in  their  hearts — 
not  those  who  have  most  of  the  world  in  their  houses — are 
justly  entitled  to  this  pre-eminence.  "Let  then  the  word 
of  Christ  dwell  in  us  richly  in  all  wisdom. "||  For  those 
who  are  rich  in  this  heavenly  treasure,  are  men  of  substance 
indeed.  But  can  I  add  my  testimony  to  this  estimate  of 
the  sacred  treasure?  Many  will  inconsiderately  acknow- 
ledge its  supreme  value,  while  they  yet  hesitate  to  relin- 
quish even  a  scanty  morsel  of  this  world's  portion  for  an  in- 
terest in  it.  Is  then  "this  law  of  God's  mouth"  by  me  ha- 
bitually preferred  to  every  worldly  advantage,  so  that  I  am 
ready  to  forego  every  consideration  of  my  ovvn  interest,^  if 
it  may  only  be  the  means  of  uniting  my  heart  more  closely 
to  the  Book  of  God?     If  I  cannot  set  my  seal  to  the  testi- 

*  Prov.  viii.  20,  21.  f  John  v.  39.  X  2  Cor.  iii.  18.  §  Psalm  xix.  10'. 
11  Col.  iii.  IG. 

H  A  Jewish  Rabbi,  when  induced  by  the  prospect  of  a  lucrative  situation  to 
fix  his  settlement  in  a  place  jchere  thtrc  wis  no  sifnno<i(rnp..  is  said  to  have 
resisted  the  temptation  by  the  recollection  of  this  verse — Poli  Synopsis  in  loco. 
A  reproof  to  Christians,  who  in  "  choosing  the  bounds  of  their  habitation,"  have 
not  always  been  single-minded  in  laying  before  then^  the  gospel  ryle.  Matt, 
vi.  33, 

13^ 


138  EXPOSITION  OF  PSALM  CXIX. 

mony  here  given  of  its  value,  I  fear  it  must  be,  because  I 
have  not  yet  opened  the  mine.  But  if  1  can  agree  with  this 
man  of  God — I  may  take  up  the  expression  of  joyful  sur- 
prise with  far  more  justice  than  Archimedes — 'I  have  found 
it!  I  have  found  it!'  What  have  I  found?  That  which  the 
world  could  never  have  given  me — ^that  which  the  world 
can  never  deprive  me  of. 

Lord!  help  me  to  prize  the  law  as  coming  from  'Mhy 
mouth."  Let  it  be  for  ever  written  upon  my  heart.  Let 
me  be  daily  exploring  my  hidden  treasures.  Let  me  i)e 
enriching  myself  and  all  around  me  with  a  present  posses- 
sion and  interest  in  these  heavenly  blessings. 


PART    X. 

73.    THY  HANDS  HAVE  MADE  AND  FASHIONED  ME  :    GIVE  ME  UN- 
DERSTANDING, THAT  I  MAY  LEARN  THY  COMMANDMENTS. 

In  the  vast  universe  of  wonders,  man  is  the  greatest 
wonder — 'the  noblest  work  of  God.'  A  special  council  of 
the  Sacred  Trinity  appears  to  have  been  held  respecting 
his  creation.  "God  said.  Let  us  make  man  in  our  image, 
after  our  likeness."*  What  an  amazing  thought  is  it,  that 
the  three  Eternal  subsistents  in  the  glorious  Godhead  should 
have  united  in  gracious  design  and  operation  towards  the 
dust  of  the  earth!  But  thus  man  was  formed — thus  raised 
out  of  his  parent  dust — from  this  low  orijjinal,  to  be  imme- 
diately set  apart  "for  the  Master's  use,"  the  living  temple 
and  habitation  of  Divine  glory — a  being  full  of  God.  The 
first  moment  that  he  opened  his  eyes  to  behold  the  light  and 
beauty  of  the  new-made  world,  tlie  Lord  separated  him  to 
receive  the  continual  supply  of  his  own  life.  His  body 
was  fitted  as  a  tabernacle  for  his  soul,  "curiously  wrought" 
by  the  hand  of  God,  and  all  its  parts  and  "members  writ- 
ten in  his  book,  which  in  continuance  were  fashioned,  when 
as  yet  there  was  none  of  them."  Most  naturally  therefore 
does  the  contemplation  of  this  "perfection  of  beauty"  in 
the  works  of  God  raise  the  grateful  and  adoring  mind  up- 
ward—"I  will  praise  thee,  for  1  am  fearfully  and  wonder- 
fully made,— marvellous  are  thy  works,  and  that  my  soul 

"  Gon.  i.  26. 


VERSE  73.  139 

knows  right  well.''*  "Thy  hands  have  made  me  and  fa- 
shioned me.'' 

But  where  the  soul  is  alive  to  the  recollection  of  being 
the  workmanship  of  God,  tiiere  will  be  a  sense  of  important 
relation  to  God,  and  a  desire  for  a  spiritual  principle  of  life, 
and  understanding  to  act  according  to  this  relation.  Could 
we  suppose  that  man  was  framed  to  eat,  to  sleep,  and  to 
die — that,  after  taking  a  few  turns  upon  the  grand  walk  of 
life,  he  was  to  descend  into  the  world  of  eternal  silence,  we 
niigiit  well  ask  the  question  of  God  —"Wherefore  hast  thou 
made  all  men  in  vain?"f  But  the  first  awakening  of  man 
from  his  death-like  sleep,  at  once  enlightens  him  in  the 
riglit  knowledge  of  the  end  of  his  creation,  and  stirs  up  in 
his  heart  this  prayer — "Give  me  understanding" — that  this 
end  of  my  creation  may  be  fully  answered.  What  is  it 
which  thy  creature  and  workmanship  begs  of  theel  That, 
as  thou  hast  given  me  a  natural  being,  thou  wouldst  give 
me  the  principle  of  spiritual  existence,  without  which  my 
natural  existence  can  never  glorify  thee.  Thou  hast  indeed 
"curiously  wrought"  my  frame,  but  sin  has  marred  all. 
Make  rne  thy  "spiritual"  workmanship  created  "in  Christ 
Jesus." J  "  Give  me  understanding" — spiritual  knowledge, 
"  that  I  may  learn  thy  commandments  " — "  Renew  a  right 
spirit  within  me."§  But  how  difficult,  how  impossible,  is 
it  to  convince  the  natural  man  that  he  needs  to  make  such 
a  prayer  as  this!  No — he  is  puffed  up  in  his  own  wisdom, 
though  he  is  told  in  the  word  of  God,  that  he  must  "  be- 
come a  fool,  that  he  maybe  wise."||  But  if  ever  this  radical 
change — this  new  state  of  existence,  should  be  known  by 
him,  this  prayer  will  be  offered  up  eagerly  and  frequently, 
and  every  step  of  his  way  heavenwards  will  Ids  experience 
be  maturing  in  an  increasing  sense  of  his  need  of  divine 
"wisdom  and  spiritual  understanding." 

The  song  of  heaven  reminds  us  of  this  end  of  our  crea- 
tion— "  Thou  art  worthy,  0  Lord,  to  receive  glory,  and  ho- 
nour, and  power,  for  thou  hast  created  all  things,  and  for 
thy  pleasure  theij  are  and  were  created. "•([  And  in  harmony 
with  this  song  must  vve  ever  acknowledge,  that  "  the  Lord 
hath  made  all  things  for  himself"** — that  he  "created  all 
things  for  his  glory."tt     Nor  let  the  recollection  that  he 

*  Psalm  cxxxix.  14— If),  t  Psalm  Ixxxix.  47.  t  Ephes.  ii.  10.  §  Psalm li. 
10.     II  1  Cor.  iii.  18.     TI  Rev.  iv.  11.     **  Prov.  xvi.  4.     ft  Isa.  xliii.  7. 


140  EXPOSITION  OF  PSALM  CXIX. 

"  created  us  by  Jesus  Christ''*  fail  to  bring  to  our  view  the 
grand  work  of  redemj)tion,  and  the  work  of  the  new  crea- 
tion consequent  upon  it.  He  who  created  us  in  his  own 
image,  when  that  image  was  lost,  not  to  lose  his  property 
in  us,  put  a  fresh  seal  upon  his  natural  right  in  us  by  crea- 
tion, when  he  purchased  us  with  his  own  blood.  Oh!  let 
us  not  then  be  insensible  to  this  constraining  motive  to 
"  learn  his  commandments.''  ''Ye  are  not  your  own,  for 
ye  are  bought  with  a  price;  therefore,  glorify  God  in  your 
body  and  in  your  spirit,  which  are  God's."t 

74.  THEY  THAT  FEAR  THEE,  WILL  BE  GLAD  WHEN  THEY  SEE  ME  ; 
BECAUSE  I  HAVE  HOPED  IN  THY  WORD. 

How  cheering  is  the  converse  with  a  tried  and  establish- 
ed believer!  How  satisfactory  and  enlivening  is  the  exhi- 
bition of  the  power  of  faith,  enabling  him  to  place,  and 
habitually  to  maintain  in  exercise,  a  hope  in  the  promises  of 
God!  And  what  an  excitement  to  this  close  communion 
with  God,  to  think  that  the  light  which  he  thus  receives 
may  shine  on  those  around  him.  What  a  comfort  will  it 
be  unto  him,  even  in  his  own  hour  of  temptation,  that  the 
hope  which  he  is  then  enabled  to  maintain  by  the  word  and 
promise  of  God,  shall  not  only  prove  the  support  of  his  own 
soul,  but  the  stay  and  trust  of  the  Lord's  people  around  ! 
Many  a  tempted  Christian,  who  scarcely  dares  to  cherish  a 
hope,  and  who  is  continually  oppressed  with  such  fears  as 
this — "  I  shall  one  day  perish  by  the  hands  of  Saul,"J  when 
he  hears  of  one  and  another  exercised  in  the  same  trials, 
and  who  have  hoped  in  God's  word,  and  have  not  been  dis- 
appointed, *'  will  be  glad  when  they  see  them."  Thus 
David  also  recorded  his  conflicts,  that  we  may  not  despair 
of  our  own;  and  his  triumphs,  that  "  in  the  name  of  our 
God,  we  might  set  up  our  banners."§  "  I  had  fainted,  un- 
less 1  had  believed  to  see  the  goodness  of  the  Lord  in  the 
land  of  the  living.  Wait  on  the  Lord,  be  of  good  courage, 
and  he  shall  strengthen  thine  heart:  wait,  I  say,  upon  the 
Lord."||  Thus  also,  when  under  affliction,  he  was  com- 
forted with  the  thought  of  comforting  others  with  the  his- 
tory of  his  own  experience— "i\Iy  soul  shall  make  her  boast 
in   the  Lord:  the  humble  shall  hear  thereof  and  be  glad. 

"  Epli.  iii.  !>.  Co!,  i.  10.  11  Cor.  vi.  19,  29.  t  I  Sam.  xxvii.  1.  §  Psalm 
XX.  5.     11  Prialm  xxvii.  13,  14. 


) 


VERSE  74.  141 

0  praise  the  Lord  with  me,  and  let  us  magnify  his  name 
together.  He  hath  put  a  new  song  into  my  mouth,  even 
praise  unto  our  God.  Many  shall  see  it,  and  fear,  and  shall 
trust  in  the  Lord.  Bring  my  soul  out  of  prison,  that  I  may 
praise  thy  name;  the  righteous  shall  compass  me  about,  for 
thou  shalt  deal  bountifully  with  me."*  And  in  this  view, 
the  believer  who  has  been  "sifted  in  the  sieve"  of  tempta- 
tion, without  the  least  "grain"  of  faith  or  hope  "falling 
upon  the  earth,"f  stands  forth  as  a  monument  of  the  Lord's 
faithfulness,  to  "strengthen  the  weak  hands,  and  confirm 
the  feeble  knees,  and  to  say  to  them  that  are  of  a  feeble 
heart.  Be  strong,  fear  not.":|:  Those  that  are  fearful  and  of 
little  faith,  "are  glad  when  they  see  him."  They  "thank 
God"  for  him,  and  "take  courage"§  for  themselves.  What 
a  motive  is  this  to  keep  us  from  despondency  and  murmur- 
ing, that  we  may  enjoy  the  privilege  of  ministering  to  the 
comfort  of  the  afflicted,  and  that  we  may  not,  by  giving  way 
to  unbelief,  destroy  those  who  are  already  "cast  down." 
And  let  the  weak  and  distressed  remember,  that  it  is  their 
duty  and  privilege  to  seek  for  and  to  prize  the  society  of 
those  \\  ho  have  iDeen  exercised  and  instructed  in  the  Lord's 
school. 

Believer!  what  have  you  to  tell  to  the  discouraged  soul 
of  the  faithfulness  of  your  God!  Cannot  you  put  courage 
into  the  heart  of  your  drooping  brethren,  by  declaring  that 
you  have  never  been  "ashamed  of  your  hope?"  Cannot 
you  tell  them  from  your  own  experience,  that  Jesus  "is  for 
a  foundation  stone,  a  tried  stone,  a  sure  foundation  ?"||  Can- 
not you  show  them,  that,  because  he  has  borne  the  burden 
of  their  sins,  he  is  able  to  "bear  their  griefs  and  carry  their 
sorrows ?"1F  that  you  have  tried  him,  that  you  have  found 
him  so?  Oh!  be  animated— be  encouraged  to  know  more 
of  Christ  yourself;  let  your  hope  in  him  be  strengthened, 
that  you  may  cause  gladness  in  the  hearts  of  those  that  see 
you,  so  that  "whether  you  be  afflicted,  or  whether  you  be 
comforted,  it  may  be  for  their  consolation  and  salvation."** 

But,  0  my  God!  how  much  cause  have  I  for  shame,  that 
I  impart  so  little  of  the  glorious  light  of  thv  truth  to  those 
around   me.     Perhaps    some  poor  trembling  sinner  "  has 

*  Psalm  xxxiv.  2,  3,  xl.  '^,  cxiii.  7.  ('.omp.  also  Ixix.  30—32.  t  Amos  ix. 
0.  ]  Isa.  XXXV.  3,  4.  §  Acts  xxviii.  15.  |1  Isa.  xxviii.  IG.  H  Isa.  Im.  4. 
**  2  Cor.  i,  G. 


142  EXPOSITION  OF  PSALM  CXIX. 

been  g;]acl  when  he  saw  me,"  hoping  to  hear  something  of 
the  Saviour  from  my  lips,  and  has  found  me  straitened  and 
cold  and  dumb.  Oh!  that  I  may  be  so ''filled  with  the 
Spirit,"  so  experienced  in  iiis  gracious  ways,  that  I  may  in- 
vite "all  that  fear  thee  to  come  to  me,"  that  I  may  "tell 
them  what  thou  hast  done  for  mv  soul,"*  so  that  "when 
men  are  cast  down,  they  may  say,  There  is  lifting  up.'^f 

75.    I  KNOW,  O  LORD,  THAT  THY  JUDGMENTS  ARE  RIGHT,  AND 
THAT  THOU  IN   FAITHFULNESS  HAST  AFFLICTED  ME. 

*I  KNOW,  0  Lord,  that  thy  rules  of  proceeding  with  me 
are  agreeable  to  thy  perfect  wisdom:  and  I  am  equally 
satisfied,  that  the  afflictions  that  thou  hast  laid  upon  me 
from  time  to  time,  are  only  to  fulfil  thy  gracious  and  faith- 
ful promise  of  making  me  eternally  happy  in  thyself.' 
Blessed  fruit  of  affliction!  when  we  can  thus  "see  the 
end  of  the  Lord,  that  the  Lord  is  very  pitiful,  and  of  ten- 
der mercy  ":j: — that  his  "thoughts  towards  us  are  thoughts 
of  peace,  and  not  of  evil."§  Those  who  are  enabled  to  ex- 
ercise "the  patience  and  faith  of  the  saints,'*  have  learn- 
ed this  difficult  but  most  consoling  lesson.  They  are 
able  to  decipher  the  mysterious  lines  in  God's  providence, 
and  in  the  cheerful  confidence  of  faith  to  say— "  I  know, 
0  Lord,  that  thy  judgments  are  right."  In  taking  this 
view  of  the  Lord's  dealings,  unbelief  is  rebuked,  and,  if 
ever  we  had  been  tempted  to  think,  that  "God  had  for- 
gotten to  be  gracious,"  we  recollect  ourselves,  and  are 
constrained  to  say — "This  is  our  infirmity. "||  This  as- 
surance, that  the  Lord  acts  in  perfect  wisdom  and  intimate 
knowledge  of  what  our  respective  cases  require,  leads  his 
people  to  yield  to  his  appointments  in  dutiful  silence.  It 
was  this  that  made  Aaron,  under  his  most  afflictive  domes- 
tic calamity,  "hold  his  peace."^  Job  under  a  similar  dis- 
pensation was  enabled  to  say — "The  Lord  gave,  and  the 
Lord  hath  taken  away;  blessed  be  the  name  of  the  Lord."*"^ 
Eli's  language  in  the  same  trial  was — "It  is  the  Lord,  let 
him  do  wiiat  seetneth  him  good."tt  David  hushed  his  im- 
patient sj)irit  into  silence — "  I  was  dumb,  I  opened  not 
my  mouth,  because  thou  didst  it."  And  when  Shimei 
cursed  him,  he   said—"  Let  him  alone,  let  him  curse,  for 

*  Psalm  Ixvi.  Hi.  |  Job  xxii.  29.  X  James  v.  11.  §  Jer.  xxix.  11. 
II  Psalm  Ix.wu.  7—10.       H  Lev.  x.  1—3.       **  Job  i.  21.        tt  1  Sam.  iii.  Ifc'. 


VERSE  75.  143 

The  Shunamite  bowed  ia 
the  meek  resignation  of  faith;  and  when  severely  exer- 
cised in  the  judgments  of  God,  acknowledged  — "  It  is 
well."t  Hezekiah  kissed  the  rod  while  it  was  smiting 
him  to  the  dust:  ^-Good  is  the  word  of  the  Lord  which 
thou  hast  spoken."!  Thus  uniform  is  the  language  of  the 
Lord's  people  under  chastisement:  "I  know,  0  Lord,  that 
thy  judgments  are  right." 

But  David  not  only  acknowledges  God's  right  to  deal 
with  him  as  he  sees  fit,  and  his  wisdom  in  deah'ng  with  him 
as  he  actually  had  done:  he  goes  farther  than  tiiis — he 
says — '"Thou  in  faithfulness  hast  afflicted  me."  He  sees  as 
much  love  as  wisdom  in  the  trial  which  the  Lord  appoint- 
ed for  him.  He  was  persuaded  that  God,  in  afflicting  him, 
was  fulfilling  his  everlasting  covenant,  and  faithfully  per- 
forming the  promises  of  that  covenant ;§  and  thus  the  be- 
liever will  often  perceive,  and  it  is  his  privilege  always 
to  believe,  even  when  he  cannot  perceive,  that  the  reasons 
of  chastisement  are  to  be  found  in  the  faithfidness  of  God, 
and  his  designs  of  love  to  our  souls. ||  That  this  is  true, 
will  appear  by  the  gracious  effects  of  chastening— in  the 
restoring  of  our  souls,^[  the  teaching  of  our  hearts** — the 
healing  of  our  backslidingstt — the  continual  pui-ging  of  our 
sins.|i  If  it  be  asked.  How  is  the  faithfulness  of  God  espe- 
cially magnified  in  the  afflictions  of  his  people?  Probably 
many  of  his  gracious  designs  towards  them  could  have  been 
accomplished  in  no  other  way.  Thus  the  death-blow  is 
given  to  their  pride  of  worldliness — their  besetting  sins 
are  mortified:  thus  he  purgeth  the  "branch  that  beareth 
fruit,  that  it  may  bring  forth  more  fruit. "§§  And  under 
these  trials  many  sweet  tokens  of  love  are  vouchsafed, 
which  under  circumstances  of  outward  prosperity,  could 
not  have  been  received  with  the  same  gratitude  and  de- 
light. 

You  that  are  living  at  ease  in  the  indulgence  of  what 
this  poor  world  can  afford,  how  little  do  we  envy  your 
portion !  How  surely  in  some  future  day  will  you  be  taught 
by  experience  to  envy  ours!  The  world's  riches  are  be- 
coming poorer,  and  the  world's  pleasures  more  tasteless 

*  Psalm  xxxix.  9.  2  Sam.  xvi.  11,12.  12  Kings  iv.  2C.  I  Isa.  xxxix.  8. 
§  Psalm  Ixxix.  30—32.  ||  Deut.  viii.  16.  H  Verse  67,  and  texts  referred  to 
on  that  verse.  **  Verse  71  and  texts.  It  Hos.  ii.  6,  7,  14.  U  Isa.  xvii.  9, 
xlviii.  10,  Zech.  xiii.  9.     §§  John  xv.  2. 


144  EXPOSITION  OF   PSALM  CXIX. 

every  day.  And  what  will  they  be,  and  how  will  they  ap- 
pear,' when  eternity  is  at  hand!  Affliction  is  the  only 
blessing  that  the  Lord  gives  without  requiring  us  to  ask 
for  it.*  And  he  gives  it  as  a  special  token  of  love.-f  We 
must,  therefore,  receive  it  as  promised,  not  as  threatened  ; 
and  when  "the  peaceable  fruits  of  righteousness," J  which 
it  worketh  in  God's  time  and  v/ay,  begin  to  spring  up  in 
our  hearts,  may  we  ever  be  ready  with  our  humble  and 
grateful  acknowledcrments  of  the  righteousness  of  the 
Lord's  "judgments,"  and  the  "  faithfulness"  of  his  correc- 
tions. 

16.  LET,  I  PRAY  THEE,  THY  MERCIFUL  KINDNESS  BE  FOR  MY 
COMFORT,  ACCORDING  TO  THY  WORD  UNTO  THY  SERVANT. 

Several  of  the  preceding  verses  have  spoken  of  afflic- 
tion.§  The  Psalmist  now  presents  his  petition  for  alle- 
viation under  it.  But  of  what  kind?  Does  he  ask  to 
have  it  removed?  Does  he  "beseech  the  Lord,  that  it 
might  depart  from  him?"||  The  repeated  acknowledg- 
ments that  he  had  so  recently  made  of  the  support  vouch- 
safed under  it,  and  the  benefits  he  had  derived  from  it, 
had  reconciled  him  to  commit  its  measure^  and  continu- 
ance to  the  Lord.  All  that  he  needs,  and  all  that  he  asks 
for,  is  a  sense  of  his  "merciful  kindness"  unto  his  soul, 
thus  submitting  to  his  justice  in  his  accumulated  trials,  and 
expecting  consolation  under  them  solely  upon  the  ground 
of  his  gracious  consideration.  And  indeed  to  a  believer 
nothing  beside  can  afford  a  moment's  rest  to  the  soul.  The 
whole  earth,  in  its  brightest  visions  of  delight,  destitute  of 
the  light  of  his  countenance,  is  a  barren  wilderness,  a  state 
of  exile.  It  matters  little  where  we  are,  or  what  we  have, 
in  the  fulness  of  gospel  ordinances,  unless  the  Lord  leads 
us,  meets  us,  and  blesses  us  with  his  "merciful  kindness 
for  our  comfort,"  we  are  as  "in  a  thirsty  land  where  no 
water  is."     Absalom  might  as  well  have  been  at  Geshur  as 

*'  Phil.  i.  29.  Lord  Bacon  somewhere  remarks,  'that,  however  temporal 
prosperity  may  have  been  promised  to  the  Church  under  the  Old  Testament, 
affliction,  and  suffering,  and  trial,  are  the  promises  made  to  the  Church  under 
the  gospel  dispensation.' 

tHeh.  xii.  G.     Rev.  iii.  19. 

I  Such  as  p  iticnce,  experience,  hope— the  work  of  tribulation.  Heb.  xii.  11, 
with  Rom.  v.  3 — 5. 

§  Verses  07,  71,  75.         \\  2  Cor.  xii.  8.         ^I  Jer.  x.  24. 


VERSE  76.  145 

at  Jerusalem,  as  long  as  he  "saw  not  the  king's  face."* 
Never  can  the  Lord  "  give  us  any  thing  richly  to  enjoy," 
if  this  source  of  refreshment  be  withheld.  The  worldling's 
inquiry  is — "Who  will  show  us  any  good?"  The  Chris- 
tian forms  his  answer  into  a  prayer — "  Lord !  lift  thou  up 
the  light  of  thy  countenance  upon  me."t  "Let  thy  merci- 
ful kindness  be  for  my  comfort."  This  will  give  the  en- 
joyment of  every  real  good,  and  supply  the  place  of  every 
fancied  good.  It  is  a  blessing  that  never  cloys  and  will 
never  end;  and  so  sweet  is  the  relish,  that  every  fresh 
taste  quenches  the  thirst  for  earthly  pleasures.  "  Whoso- 
ever drinketh  of  this  water,"  said  our  divine  Saviour, 
"  shall  thirst  again.  But  whosoever  drinketh  of  the  water 
that  1  shall  give  him  shall  never  thirst."^  "Delight  thy- 
self in  the  Lord,  and  he  shall  give  thee  the  desires  of  thine 
heart."§ 

But,  reader,  do  you  wish  to  realize  this  comfort  for  your 
own  soul?  Then  must  you  seek  to  approach  your  God  by 
the  only  way  of  access.  You  must  learn  to  contemplate 
him  in  the  only  glass  in  which  he  is  exhibited  as  a  God  of 
love — "in  the  face  of  Jesus  Christ."||  You  must  guard 
against  looking  for  comfort  from  any  other  source.  You 
must  beware  especially  of  that  satisfaction  in  creature  cis- 
terns, which  draws  you  away  from  "the  fountain  of  living 
waters."^  You  must  learn  also  to  prize  this  comfort  su- 
premely, and  not  to  be  content  without  some  enjoyment,  or 
even  with  a  scanty  measure  of  enjoyment;  but  rather  let 
every  refreshment  of  the  day  be  made  a  step  for  desiring 
and  attaining  renewed  and  sweeter  refreshment  for  to-mor- 
row. We  are  indeed  too  much  inclined  to  look  at  this  bless- 
ed experience,  as  if  it  belonged  to  a  more  advanced  stage  of 
Christian  progress  than  our  own,  and  perhaps  sometimes  to 
be  satisfied  with  a  feeble  degree  of  spiritual  attainment,  and 
to  go  on  in  a  low,  depressed,  and  sullen  frame,  as  if  this  pri- 
vileged state  was  never  to  rise  in  our  prospect.  But,  in 
order  to  rouse  ourselves  from  this  dishonourable,  despond- 
ing view,  and  to  cultivate  a  more  humble,  tender,  filial,  and 
happy  walk  with  God,  nothing  will  be  more  effectual,  than 
a  pleading  earnestness  of  suppUcation — a  remembrance  of 
the  word  of  promise  before  the  throne  of  grace — "  Accord- 

*  Compare  2  Sam.  xiv.  23,  24.     t  Psalm  iv.  6.     X  John  iv.  1 3, 14.     §  Psalm 
xxxvii.  4.     II  2  Cor.  iv.  G.    Comp.  John  xiv.  6.    IT  Jer.  ii.  13. 

14 


146  EXPOSITION  OF  PSALM  CXIX. 

ing  to  thy  word  unto  thy  servant.''  Lay,  then,  beh'evcr, 
your  finger  upon  one  or  all  of  the  promises  of  your  God. 
Spread  before  the  Lord  his  own  hand-writing  and  seals, 
and  your  Saviour  hath  said,  "According  to  your  faith  be 
it  unto  you."*  "  The  king  is  held  in  the  galleries,"!  and, 
if  he  should  "  make  as  though  he  would  go  farther,"  he  is 
not  unwilling  that  we  should  "constrain  him,  saying. 
Abide  with  us."|  No  veil  now  but  the  veil  of  unbelief 
need  hinder  us  from  seeking  an  unclouded,  everlasting 
smile  of  "merciful  kindness  "  upon  our  heavenly  Father's 
reconciled  face.  Only  let  us  see  to  it,  that  he  is  the  first, 
the  best,  the  habitual  object  of  our  contemplation,  the  sa- 
tisfying well-spring  of  our  delight;  that  he  is  the  one  only 
desire,  to  which  every  other  is  subordinate,  and  in  which 
every  other  is  absorbed. 

Lord  Jesus!  I  would  seek  for  a  renewed  interest  in  "thy 
merciful  kindness."  I  would  not  forget  that  it  was  this 
that  brought  thee  down  from  heaven — that  led  thee  to  en- 
dure the  depith  of  the  cross — that  has  washed  me  in  thy 
precious  blood — that  visits  me  with  many  endearing  tokens 
of  thy  presence.  0  let  all  my  days  be  spent  in  the  sense 
of  this  "  merciful  kindness  for  my  comfort,"  and  in  render- 

*  Matt.  ix.  29.  The  writer  cannot  forbear  indulging  himself  with  a  transcript 
of  the  prayers  of  Monica,  Augustine's  mother,  as  a  beautiful  example  of  plead- 
ing earnestness  and  simplicity  of  faith  in  bringing  the  promises  of  the  word  to 
the  throne  of  grace :  '  Lord,  these  promises  were  made  to  be  made  good  to  some, 
and  why  not  to  mel  I  hunger;  1  need;  I  thirst;  J  wait.  Here  is  thy  hand- 
writing in  thy  word,  and  in  the  last  sacrament  1  had  thy  seal  affixed  to  it.  1 
am  resolved  to  be  as  importunate  till  I  have  obtained,  and  as  thankful  after- 
wards, as  by  thy  grace  I  shall  be  enabled ;  being  convinced  that  I  am  utterly  lost 
and  undone,  if  thou  hearest  not  the  desires  of  tlie  hunible ;  and  if  thou  dost  hear 
and  grant,  I  am  so  well  acquainted  with  myself  and  with  my  own  heart,  that 
I  have  nothmg  to  glory  in,  but  1  shall  wholly  glory  in  the  Lord ;  and  I  do  re- 
solve and  believe,  that  I  shall  to  all  eternity  celebrate  and  magnify  the  riches  of 
thy  grace.  Thy  promises  are  tlie  discoveries  of  thy  purposes,  and  vouchsafed  as 
materials  for  our  prayers;  and  in  my  supplications  1  am  resolved  every  day  to 
present  and  tender  them  back  to  thee,  and  if  thou  wilt  have  regard  to  them,  and 
appear  to  be  a  "  God  of  truth  "  to  my  soul,  a  poor  creature,  that  hath  long  feared 
to  burn  in  hell  for  hypocrisy,  will  be  secured  and  made  happy  for  ever.  1  am 
resolved  to  wait  upon  thee,  and  to  cast  down  my  soul  upon  thee,  in  this  way, 
and  thou  hast  assured  me,  thou  art  a  "  God  of  judgment."  Thou  didst  promise 
in  judgjnent  Thou  knewest  what  thou  didst  in  making  such  promises,  and 
thou  wilt  be  a  "  God  of  judgment,"  thou  knowest  when  and  where  to  make 
them  good,  and  thou  hast  pronounced—"  Blessed  are  all  they  that  wait  for  thee." 
On  thee  I  will  wait,  and  for  this  blessing  I  will  hope  and  look.' 

f  Can.  vii.  5,  also  vi.  5. 

t  Comp.  Luke  xxiv.  28,  29,  with  Gen.  xxxii.  26—29.  Compare  the  invita- 
tion given,  Can.  iv.  16— instantly  accepted,  v.  L 


VERSE  77.  147 

ing  to  thee  the  unworthy  returns  of  grateful  obedience  and 
filial  service. 

77.    LET  THY  TENDER  MERCIES  COME  UNTO  ME,  THAT  I  MAY 
LIVE  :    FOR  THY  LAW  IS  MY  DELIGHT. 

Does  not  the  experience  of  the  child  of  God  abundantly 
testify  that  the  Lord's  mercies  are  "tender  mercies?" 
"  Like  as  a  father,  he  pitieth  his  children,"*  he  yearns  over 
them — "  How  shall  I  give  thee  up,  Ephi  aim  ?  Ls  Ephtaim 
my  dear  son?  Is  he  a  pleasant  child?  for  since  I  spake 
against  him,  I  do  earnestly  remember  him  still:  therefore, 
rny  bowels  are  troubled  for  him:  I  will  surely  have  mercy 
upon  him,  saith  the  Lord."t  When  his  prodigal  child  is 
returning  with  little  to  expect  but  upbraiding  looks,  if  not 
a  wrathful  frown  of  banishment,  it  would  seem  that  the 
"tender  mercies"  of  his  Father  are  burying  not  only  his 
sins,  but  also  his  very  confessions,  in  the  depths  of  the  sea, 
and  that  he  is  welcomed  to  his  forsaken  home  with  the  most 
affectionate  tokens  of  unabated  love.:):  As  a  father,  he 
puts  away  from  his  children  all  anxiety  respecting  "what 
they  shall  eat,  or  what  they  shall  drink,  or  wherewithal  they 
shall  be  clothed,"  with  the  parental  assurance,  that  he 
"  knoweth  that  they  have  need  of  these  things."^  As  a 
father,  he  also  "  chasteneth  "||  them — "he  suliereth  their 
manners  "^J — he  "spareth  them  as  a  man  spareth  his  own 
son  that  serveth  him"** — and  finally,  he  determineth  re- 
specting each  of  them  by  an  act  of  sovereign  will  and 
power — "  Thou  s/ialt  call  me.  My  Father,  and  shalt  not  de- 
part from  me."tt  Again — let  us  look  at  him  in  the  yet 
more  endearing  character  of  a  mother — "As  one  whom  his 
mother  comforteth,  so  will  I  comfort  you.  'i'hey  may  for- 
get, yet  will  I  not  forget  thee.":j:f  Now  are  not  these  mer- 
cies "  tender  mercies?"  And  when  they  "come  unto  "  the 
soul,  do  they  not  become  the  principle  of  spiritual  life,  de- 
votedness,  and  enjoyment?  David's  soul  had  been  quicken- 
ed from  that  awful  "  death  in  trespasses  and  sins,"§§  but  he 
was  not  content,  nor  will  any  tender-hearted  believer  be 
content,  with  the  mere  breathing  of  spiritual  existence. 
He  seeks  to  "  live,"  not  as  the  trees  of  winter  that  are  alive, 
and   but  just  alive — but  vigorous,  thriving,  fruitful,  living 

*  Psalm  ciii.  1 3.  f  Hos.  xi.  8.  Jer.  xxxi.  20.  t  Comp.  Luke  xv.  20—24- 
§  Matt  vi.  25—34.  |1  Deut.  viii.  5.  U  Acts  xiii.  18.  **Mal.  iii.  17.  ft  Jer. 
iii.  1!).      U  Isa.  Lx^vi.  13,  xlix.  15.       §  §  Eph.  ii.  1. 


148  EXPOSITION  OF  PSALM  CXIX. 

to  God  and  for  God  in  every  form  and  sphere,  in  every  hour 
and  action  of  the  day,  his  feebleness  becoming  strength  in 
the  Lord,  so  that  he  "walks  up  and  down  in  his  name."* 
Thus  does  he  "reign  in  life,"t  rising  to  more  of  its  honour 
and  dignity,  and  reaching  forth  to  more  of  its  excellency 
and  happiness.  But  let  us  not  lose  sifjjht  of  the  Author  of 
our  life — the  abundant  overflowing  spring  from  which  it  is 
maintained.  "In  Christ  was  life,"|  and  he  "came  that 
we  might  have  life,  and  that  we  might  have  it  more  abun- 
dantly."§  There  can  be,  therefore,  no  exercises  of  life 
without  a  vital  union  to  Christ — the  source  of  life.  Shall 
we  then  refrain  from  believing  in  Christ,  because  we  can- 
not feel  the  power  and  influence  of  this  spiritual  principle? 
""I'his  would  be  indeed  like  refusing  to  abide  in  the  vine, 
till  we  could  bring  forth  fruit,  whereas  the  branch,  while 
separated  from  the  vine,  must  ever  be  fruitless  and  wi- 
thered. ||  We  must  receive  life  from  Christ — not  bring  it 
to  him.  Faith  implants  us  in  him,  and  Christ  dwelling  in 
the  heart  by  faith  "  becomes  the  life  of  the  soul,  animating 
and  moving  it  in  the  ways  of  God."^  This  life,  therefore, 
will  not  fail  to  show  itself  in  "delight  in  God's  law  " — not 
as  if  we  would  live  upon  the  mere  surface  of  the  gospel 
(which  is  barren  and  unproductive,  as  any  other  surface  of 
the  wilderness,  in  spiritual  fruitfulness,)  but  as  pressing  out 
from  its  hidden  treasures,  its  real  life  and  consolation.  This 
delight  will  furnish  a  plea  for  our  use  at  the  throne  of  grace ; 
Mf  this  is  a  fruit  and  acting  of  the  life  of  thine  own  im- 
planting, Lord !  clierish  it.  Let  me  live  by  the  influence 
of  "  thy  tender  mercies."  I  venture  to  plead  my  delight  in 
thy  law  as  an  evidence  of  my  adoption  into  thy  family.  And 
therefore  I  would  renew  my  plea  and  my  petition — '^  Let 
thy  tender  mercies  come  unto  me,  that"  my  life  may  be  not 
only  existence,  but  enjoyment — the  beginning,  the  earnest, 
of  the  everlasting  life  and  bliss  of  heaven.' 

78.  LET  THE  PROUD  BE  ASHAMED;  FOR  THEY  DEALT  PERVERSELY 
WITH  ME  WITHOUT  A  CAUSE;  BUT  I  WILL  MEDITATE  IN  THY 
PRECEPTS. 

The  prophecy,  with  which  God  himself  condescended  to 
open  the  history  of  the  church,  has  ever  since  been  in  the 

*  Zech.  X.  12.      i  Rom.  v.  17.       t  John  i.  4.       §  John  x.  10.      ||  See  John 
XX.  4,  5.       II  Compare  Gal.  ii.  20,  with  Ezek.  xxxvi.  27. 


VERSE  78.  149 

course  of  accomplishment.''*  "Enmity  between  the  seed 
of  the  serpent  and  the  seed  of  the  woman/'  has  been  the 
prevailing  character  and  course  of  the  world.  ''An  unjust 
man  is  an  abomination  to  tiie  just,  and  he  that  is  upright  in 
the  way,  is  abomination  to  the  wicked. "f  David,  however, 
prayed  for  the  confusion  of  his  enemies — not  in  avindictive 
spirit,  as  if  thirsting  for  their  destruction,  but'  rather  as  a 
wholesome  chastening,  that  might  eventually  turn  to  their 
salvation.  "  Fill  their  faces  with  shame,  ikat  iheij  may  seek 
thy  name,  O  Lnrd.^^X  That  his  prayer  was  the  expression 
of  his  tender  compassion  rather  than  of  resentful  feeling,  is 
sufficiently  evident  from  his  affectionate  weeping  concern 
for  their  immortal  interests.§  Prayers  of  the  same  depre- 
cating character  dropped  from  the  lips  of  the  gentle  and 
compassionate  Saviour,||  yet  the  objects  of  his  awful  depre- 
cations appear  to  have  been  interested  in  the  most  yearn- 
ing sympathies  of  his  heart. ^[  Probably,  however,  a  regard 
for  the  honour  of  God  combined  with  a  view  to  the  even- 
tual interest  of  his  enemies,  to  dictate  this  prayer  in  Da- 
vid's heart.  Doubtless  there  was  a  conviction  in  his  mind, 
that  their  malice  against  him  was  only  the  working  of  their 
enmity  against  God — that  it  was  for  his  sake  that  they 
hated  him, — that  it  was  not  so  much  him  that  they  hated 
and  persecuted,  as  God  in  him.  This  it  was  that  gave 
energy  to  his  prayer.  As  a  servant  of  God,  he  was  ready 
to  say — "  Do  not  1  hate  them,  0  Lord,  that  hate  thee?  and 
am  not  I  grieved  at  those  that  rise  up  against  thee?  I  hate 
them  with  perfect  hatred:  I  count  them,  mine  enemies. ^^**' 
The  followers  of  a  despised  Saviour  must  indeed  expect  to 
be  sorely  distressed  with  the  perverseness  of  the  proud. 
But  when,  like  their  Master,  they  can  testify  that  it  is 
**  without  a  cause,"f  f  they  may  take  the  encouragement  of 
their  Master's  words — "  Blessed  are  ye  when  men  shall  re- 
vile you,  and  persecute  you,  and  shall  say  all  manner  of 
evil  against  you  falsely  for  my  sake.  Rejoice,  and  be  ex- 
ceeding glad,  for  great  is  your  reward  in  heaven. "J:}: 

And  have  you,  reader,  been  exercised  with  trials  from 
an  ungodly  world?  If  you  have  been  made  the  derision 
of  the  proud,  or  have  been  slighted,  or  ill-treated  by  the 

*  Gen.  iii.  15.  Comp.  Rev.  xii.  17.  t  Prov.  xxix.  27.  |  Psalm  Lxxxiii.  16. 
§  Verses  .5(5, 1 36.  1|  Psalm  Ixix.  2 1— 28.  IT  Comp.  Matt,  xxiii.  :i7.  **  l^salm 
cx'xxix.  21,  22.  tt  Psalm  xxxv.  19:  Ixix.  4:  with  John  xv.  25.  t\  Matt.  v. 
11,1 2. 

14* 


150  EXPOSITION  OF  PSALM  CXIX. 

ungodly,  has  it  never  excited  revengeful  feelings  within? 
Have  you  always  been  enabled  to  set  your  Saviour's  exam- 
ple before  you,  and  "  in  patience  possessing  your  soul,"  to 
refer  your  cause  to  your  Almighty  Father  and  Friend? — 
*'0  Lord,  I  am  oppressed,  undertake  for  me."*  Remember 
— He  has  engaged  to  take  up  your  cause — '^  Shall  not  God 
avenge  his  own  elect,  which  cry  day  and  night  unto  him, 
though  he  bear  long  with  them?  I  tell  you,  that  he  will 
avenge  I  hern  speedily. ^^^(  Bat  it  is  important  to  remark  the 
experience  of  a  child  of  God  in  the  hour  of  trial.  He 
knows  where  to  go,  and  what  to  do.  Unperplexed  by  dif- 
ficulty, and  accustomed  to  go  to  the  word  of  God  for  di- 
rection and  support,  he  '^  meditates  in  his  precepts."  There 
is  often  a  hurry  of  mind  in  times  of  difliculty,  which  un- 
hinges the  soul  from  the  simple  exercise  of  faith.  But 
habit  brings  practice,  and  steadiness,  and  simplicity,  in 
which  frame  we  are  most  sweetly  enabled  to  fix  our  hearts 
in  recollection  upon  the  word  of  God,  and  to  apply  its  di- 
rections and  encoui'agements  to  the  exigency  of  the  pre- 
sent moment.  Oh!  how  inestimably  precious  is  the  word 
of  God,  that  furnishes  a  refuge,  armour,  strength,  consola- 
tion against  the  day  of  conflict;  so  that  at  whatever  point 
the  enemy  may  commence  his  attack,  he  may  find  us  pre- 
pared to  meet  him,  and  able  to  defy  all  his  efiorts  to  dis- 
turb our  peace. 


79.   LET  THOSE  THAT  FEAR  THEE  TURN  UNTO  ME,  AND  THOSE 
THAT  HAVE  KNOWN  THY  TESTIMONIES. 

The  believer  desires  to  separate  himself  from  "  the 
proud  and  perverse  "  enemies  of  his  God.  And  yet  the 
prospect  of  walking  alone  to  heaven  is  most  uncongenial 
to  liim.  *  Let  the  proud  be  put  away  from  me.  But  "  let 
those  that  fear  thee  turn  unto  me.'"  And,  indeed,  next  to 
the  blessing  of  communion  with  God,  communion  with  the 
people  of  God  is  the  highest  privilege  connected  with  our 
character.  Sometimes,  however,  Christians  walk  too  much 
aloof  from  each  other,  and  sutler  coldness,  distance,  and 
mutual  differences  and  distrust  to  divide  them  from  their 
brethren.  Under  such  circumstances  the  prayer  may  be 
most  suitable — that  he,  who  has  the  hearts  of  all  his  people 

*  Isri.  x.wviii.  14.     Conin.irp  P-^alin  cxl.  12,  l".'.        t  Luke  xviii.  7,  H. 


VERSE  79.  151 

in  his  hand,  would  "turn  the  hearts  of  those  that  fear  him, 
and  know  his  testimonies,"  unto  their  brethren.     It  was  the 
distinguished   mark  set  upon  Mordecai,  that  he  was  '*ac- 
cepted  of  the  multitude  of  his  brethren."*     In  the  primi- 
tive days  of  the  Ciiurch,  it  was  recorded  of  Demetrius  that 
he  '-hatl  good  report  of  all  men,  and  of  the  truth  itself't 
— and  of  the  members  of  the  (Church  generally,  that  'Uhey 
did  eat  their  meat  with   gladness  and   singleness  of  heart, 
praising  God,  and  having  favour  with  all  the  people.^ "^X 
'  Then  ' — as  Chrysostom  exullingly  exclaims — '  the  Church 
was  a  little  heaven.'     Then  they  could   say  one  to  another 
— "  Behold   how  good  and  pleasant  it  is  for  brethren  to 
dwell  together  in  unit3^,"§  and  even  their  heathen   neigh- 
bours were  awed  and  constrained  to  the  confession — "  See 
how  these  Christians  love  one  another!"     Alas!   that  our 
Jerusalem  should  no  longer  exhibit  tfie  picture  of  a  '^  city 
compact  together"|| — that  so   many   "walls  of  partition  " 
should  separate  the  Christian  from  his  brother — so   n)any 
hinderances  should   interpose — so  that  our  Zion  has  very 
rarely  been   exhibited    in    her   "perfection   of  beauty,"^[ 
when  "the  multitude  of  them  that  believed  were  of  one 
heart  and   of  one  soul."**     Prejudice  and  misconception 
divided   Job   from   his   friends.ff      Want  of   forbearance 
cankered    the    union   of   the   members   of  the  Church    of 
Rome,:|::}:   and  even   prevailed   to  separate  chief  friends — 
Paul  and  Harnabas.§§     Diversity  of  sentiment  injured  the 
influence  of  brotherly  love  at  Corinth. |!||     And  thus  it  has 
been  in  every  successive  age  of  the  Church;  so  that  the  pe- 
riod is  yet  prospective,  when   the  full  answer  to  the  Re- 
deemer's prayer,  and  the  grand  display  to  the  world  of  the 
Divine  original  of  the  gospel  shall  be  manifested.UlF     But 
as  "  the  communion  of  saints"  was  the  peculiar  feature  of 
primitive  Christianity,  and  has  continued  from  the  earliest 
times  of  the  Church  to  form  an  article  of  her  faith,  we  may 
conclude,  that,  in  proportion  as  we  return  to  the  primitive 

*Esth.  X.  3.  f  3  John,  12.  t  Acts  ii.  46,  47. 

§  Psalm  cxxxiii.  1.  Most  truly  catholic  was  the  rule  of  the  excellent  Philip 
Henry,  and  most  consistently  exemplified  in  his  Christian  conduct,  determining 
"in  those  things,  in  which  all  the  people  of  God  arc  agreed,  to  spend  my  zeal ; 
and  as  for  other  things  about  which  they  diHer,  to  walk  according  to  the  light 
God  hath  given  me,  and  charitably  to  lielieve  others  to  do  so  too." — Life,  Wil- 
liams' Edition,  p.  1*27. 

II  Ps.  cxxii.  :3.  II  Pp.  cxxii.  1,2.  •**  Acts  iv.  32.  It  .lob  vi.  29.  X\  Rom. 
xiv  XV.  1-7.     §  §  Acts  XV.  37.     ||{|  1  Cor.  i.  10-  12.     HIT  .lohn  xvii.  21. 


152  EXPOSITION  OF  PSALM  CXIX. 

standard,  wc  shall  be  able  to  hold  closer  fellowship  with 
each  other — as  "members  of  one  body  "*—"  considering 
one  another,  to  provoke  unto  love  and  to  2;ood  works"! — 
"bearing  one  another's  burdens,":):  and  "receiving  one 
another,  as  Christ  also  received  us,  to  the  glory  of  God."§ 
Want  of  Christian  self-denial  presents  the  main  hinderance 
to  the  "keeping  the  unity  of  the  Spirit  in  the  bond  of 
peace."  But — admitting  that  some  of  the  brethren  are 
"weak  in  the  faith"  in  comparison  with  ourselves — are 
we  then  to  be  *  rolling  endlessly  the  returning  stone|l — ob- 
trudinii  always  the  same  stumbling  of  offence  upon  them?'^ 
We  are  not  to  please  ourselves  in  compelling  them  to  adopt 
our  views,  but  rather  to  "  receive  them  and  bear  their  in- 
firmities."** Accursed  be  that  charity  that  is  preserved 
by  "  the  shipwreck  of  faith!"  But  though  no  gospel  truth 
must  be  denied,  there  are  times,  when  it  may  be  forborne. 
The  apostle  "  knew  and  was  persuaded  of  the  Lord  Jesus 
that  there  was  nothing  unclean  of  itself;"f  |  yet,  instead  of 
deeming  it  necessary  to  insist  upon  it,  he  was  content  that 
"  every  man  should  be  fully  persuaded  in  his  own  mind."J| 
Liberty  must  give  place  to  love;  and  he  would  rather  re- 
strain himself  than  endanger  the  safety  of  a  weaker  bro- 
ther, or  turn  from  one  that  loved  his  Saviour.§§  Wherever, 
therefore,  in  the  judgment  of  Christian  charity,  we  disco- 
ver the  character  of  one  "  that  loves  our  Lord  Jesus  Christ 
in  sincerity, "II II  we  must  be  ready  to  give  them  our  very 
hearts,  to  view  them  as  brethren,  as  one  with  ourselves, 
and  to  welcome  them  with  our  expressions  of  brotherly  love, 
as  those  whom,  with  all  their  infirmities,  Jesus  "is  not 
ashamed  to  call  his  brethren. "^f^[  We  must  be  ready  to 
turn  to  them,  as  those  "  that  fear  God,  and  have  known  his 
testimonies." 

Another  exercise  of  Christian  self-denial,  the  want  of 
which  is  most  detrimental  to  the  unity  of  the  Church,  is 
the  sacrifice  of  taste,  in  manifesting  a  decided  preference 
for  the  society  of  those  among  the  people  of  God,  even 
when  their  habits  of  mind  may  bear  very  little  congeniality 
with  our  natural  inclinations.  And  may  not  the  believer's 
anxiety  for  the  company  and  assistance  of  the  Lord's  peo- 

*  1  Cor.  xii.  12—27.  f  Hvh.  x.  24.  t  Gal.  vi.  2;  v.  13.  §  Rom.  xv.  7. 
II  Morniii-,'  Ivxorcisrs.  Oct.  l(i-2.  M  Rom.  xiv.  1.  **  Ibid.  xv.  1.  ft  ibid, 
xiv.  14.  U  Ibid  xiv.  5  §§  Ibid.  xiv.  13,  1.").  1  Cor.  viii.  13.  ||l|  Enhes.vi. 
21     C<.jM].an-  I  John  jii.  14.     ril  HH).  ii.  11,  12. 


VERSE  79.  153 

pie,  serve  as  a  rebuke  to  those,  who,  though  invested  with 
the  profession  of  the  Christian  name,  are  far  from  being 
dissociated  with  the  society  of  the  world?  Surely  those, 
who  are  so  easily  attracted  by  the  loveliness  of  many  of  its 
most  avowed  votaries,  that  they  can  overlook  the  absence 
of  their  Saviour's  image,  for  the  sake  of  what  is  congenial 
to  their  self-indulgent  taste,  can  have  but  little  relish  for 
that  heavenly  enjoyment  which  unites  unworldly  Christians 
together  in  close  and  hallowed  communion  with  God.  And 
we  cannot  but  trace  it  to  the  deteriorating  influence  of  this 
worldly  spirit,  that  we  so  often  find  Christians  of  this  cha- 
racter ready  to  take  disgust  at  the  infirmities  of  the  real 
brethren  of  the  Lord,  and  to  overlook  the  image  of  Christ 
in  them,  from  the  unsightliness  of  the  garb  in  which  it  may 
sometimes  be  covered.  It  will,  however,  be  a  mark  that  we 
"  fear  God,  and  have  known  his  testimonies,"'  if  we  "  turn  " 
to  his  people.  And  to  his  people — to  those  especially  who 
are  young  in  the  faith,  it  ought  to  be  considered  as  a  high 
privilege  to  associate  with  "  those  who  have  known  his 
testimonies;"  "  fathers"*  in  the  gospel;  honoured  instru- 
ments in  the  Lord's  hands  in  the  important  work  of  coun- 
selling the  inexperience  of  their  weaker  brethren.  Yet 
any  obstruction  standing  in  the  w^ay  of  their  "  turning  unto 
us,"  perhaps  may  be  the  appointed  means  of  leading  us  to 
a  more  simple  dependence  on  divine  teaching  and  grace, 
and  to  a  more  blessed  anticipation  of  our  Father's  house 
in  heaven,  where  all  will  be  harmony,  peace,  and  love. 
*  We  shall  carry  truth  and  the  knowledge  of  God  to  heaven 
with  us;  we  shall  carry  purity  thither,  devotedness  of  soul 
to  God  and  our  Redeemer,  divine  love  and  joy,  if  we  have 
their  beginnings  here,  with  whatsoever  else  of  permanent 
excellency,  that  hath  a  settled  fixed  seat  and  place  in  our 
souls  now;  and  shall  there  have  them  in  perfection.  But 
do  you  think  we  shall  carry  strife  to  heaven?  Shall  we 
carry  anger  to  heaven?  Envyings,  heart-burnings,  animo- 
sities, shall  we  carry  these  to  heaven  with  us?  Let  us  la- 
bour to  divest  ourselves  and  strike  off' from  our  spirits  every 
thing  that  shall  not  go  with  us  to  heaven,  or  is  equally  un- 
suitable to  our  end  and  way,  that  there  may  be  nothing  to 
obstruct  and  hinder  our  abundant  entrance  at  length  into 
the  everlasting  kingdom.'! 

*  1  Jolinii.  13,  14. 

t  Howe's  Works,  vol.  iv.  12G,  127. — '  It  will  he  one  of  the  felicities  of  heaven 


154  EXPOSITION  OF  PSALM  CXIX. 

80.    LET  MY  HEART  BE  SOUND  IN  THY  STATUTES,  THAT  I  BE 
NOT  ASHAMED. 

How  many  "  have  made  shipwreck  of  faith  and  of  a  good 
conscience,"*  from  a  heart  unsound  "in  the  Lord's  sta- 
tutes!" x^ot  having  seen  the  spiritual  requirements  of  the 
statutes,  and  resting  in  an  outward  obedience,  they  falsely 
conceived  themselves  to  be  "  alive  without  the  law,"t  and, 
"  touching  the  righteousness  that  is  of  the  law,  blameless.":}: 
Others  go  a  little  beyond  the  surface,  and  yet  the  want  of 
"simplicity  and  godly  sincerity,"  of  brokenness  of  heart, 
love  to  the  Saviour  and  dependence  upon  his  grace,  sooner 
or  later  discovers  to  their  eternal  confusion  that  "the  root 
of  the  matter  is  "  not  "  in  them."  "  Their  root  shall  be  as 
rottenness,  and  their  blossom  shall  go  up  as  dust."  "  Their 
goodness  is  as  a  morning  cloud,  and  as  the  early  dew  it 
goeth  avvay."§  An  unsound  professor,  like  beautiful  fruit, 
may  attract  the  eye  of  a  cursory  beholder,  but  a  more  narrow 
inspection  will  show  a  worm  at  the  core,  which  has  spoiled 
nearl}^  to  the  surface. ||  Such  a  religion  can  be  described 
in  no  other  view  than  as  a  shrivelled  mass  of  inactive  for- 
mality— a  dead  image  of  a  living  thing.  Alas!  how  com- 
mon is  it  to  profess  to  take  Christ  for  a  Saviour,  while  the 
heart  is  evidently  worshipping  mammon  as  its  god  !  How 
possible  is  it  to  be  "  carnally-minded"  in  the  midst  of  daily 
engagements  in  spiritual  exercises!  How  important  is  the 
recollection,  that  no  change  of  place,  of  company,  or  of 
circumstances,  can  of  itself  effect  a  change  of  heart!'  "  Saul 
among  the  prophets  "  was  Saul  still,  "  with  another  heart,"1[ 
indeed,  but  not  a  new  heart.  Sin  was  restrained,  but  not 
crucified.  He  "  went  out,"  therefore,  as  one  of  his  pro- 
genitors, "  from  the  presence  of  the  Lord,"**  and  perished 
a  miserable  apostate  from  the  statutes  of  his  God.  Need 
we  speak  of  Judas— a  follower ~a  preacher — an  apostle  of 
Jesus  Christ— living  in  familiar  intercourse  with  his  Lord 
—yet  with  -^11  his  privileges— all  his  profession—"  o-one  to 
Jus  own  place  "ft— the  melancholy  victim  of  his  own  self- 

(a.  Mihiev  sweetly  remarks  upon  the  prejudices  subsisting  between  Bemurd 
and  tI)o  supposed  heretjcs  of  his  day,)  '  that  saints  shall  no  longer  misunderstand 
each  other.  — Milner's  History  of  the  Church,  iii.  'SS4. 

*  J  Tim. ,   19.     t  Rom.  vii.  9.     t  l>hil.  iii.  6.     §  Isaiah  v.  24.     Hos.  vi.  4. 

(I  Wua?  splendent  m  conspectu  horainis,  sordent  in  conspectu  iudicis.  Com- 
pare Luke  XVI.  Jo.     1  Sam.  xvi.  7.  f         J 

If  1  Sam.  X.  9—12.     **  Gen.*  iv.  16.     ft  Acts  i.  25. 


VERSE  80.  155 

deceitfulness?       Need  we  allude    to    Balaam — ''the  man 

whose  eyes  were  open— which   heard  the  words  of  God 

which  saw  the  vision  of  the  Almighty  ''—who  could  in  the 
ken  of  his  eye  mark  the  goodliness  of  the  inheritance  of 
the  Lord,  and  even  in  the  distant  horizon  catch  a  glimpse  of 
"Jacob's  star  and  sceptre,"  and  yet  "loved  the  wages  of 
unrighteousness?"*  Need  we  bring  to  the  mind's  eye  Ana- 
nias and  Sapphiraf— Alexander^  and  Demas§— and  others 
of  the  same  stamp  of  unsoundness — all  of  whomi  once  shone 
as  stars||  in  the  firmament  of  the  Church — need  we  say  what 
they  became,  and  what  became  of  them,  to  give  energy  to 
this  prayer—"  Let  my  heart  be  sound  in  thy  statutes  ?" 
How  fearful  the  thought  of  being  "a  branch  in  the  true 
vine"  only  by  profession,  to  be  "laken  away"  at  length— 

"cast  forth  as    a    branch— withered—gathered cast^  into 

the  fire— burned!"*^  Jt  is  in  the  inner  man  that  hypocri- 
sy sets  up  its  throne,  whence  it  commands  the  outward 
acts  into  whatever  shape  or  form  may  be  best  suited  to  ef- 
fect its  purpose;  and  therefore,  that  the  "soundness  of  our 
heart"  may  be  ascertained,  the  jealous  heart-searching 
Christian  will  begin  with  calling  in  the  help  and  light  of 
God  to  the  dark  and  difficult  work  of  self-investigation— 
"  Search  me,  0  God,  and  know  my  heart;  try  me,  and  know 
my  thoughts:  and  see  if  there  be  any  wicked  way  in  me."** 
Can  that  "heart,"  which  is  found  upon  inquiry  to  be  earth- 
ly— unprofitable  under  the  power  of  the  wordfl— re^'-ard- 
ing  "secret  iniquity "tj— seeking  bv-ends  of  praise,§§ 
reputation,|j||  or  gain,*i[1[_and  for  the  attainment  of  these 
ends  shrinkmg  from  the  appointed  cross— can  that  "heart 
be  sound  in  the  Lord's  statutes?"     Impossible! 

But  on  the  other  hand,  do  you,  trembling,  self-suspect- 
mg  believer,  find  that  your  trust  in  God  is  sincere,  your 
desire  towards  him  supreme,  your  obedience  to  him  en- 
tire? You  surely  have  been  sending  up  this  petition— 
"Let  my  heart  be  sound  in  thy  statutes;"  and  the  present 
experience  of  your  heart  is  the  gracious  answer  vouchsafed 
Yet  relax  not  in  the  daily  exercises  needful  to  preserve 
your  heart  in  a  sound  and  healthy  state;  commune  with  it 

o/  ^•T;''^^^-  ^~^'  ^'^'    2  Pet.  ii.  ]5.       f  Acts  V.  1-10.       1  \cts  xiv  3S 
ilV'll^V    fTiSlt-^'-        §§^^-^--l«-        111!  John  .ii.' 43. 


156  EXPOSITION  OF  PSALM  CXIX. 

daily,  and  with  diligent  search.  Be  jealous,  lest  the 
change  should  not  be  thorough  and  universal — lest  the 
heart  should  not  be  undivided  and  free  from  hypocrisy. 
Be  much  conversant  with  the  word  of  God — loving  it  for 
itself — for  its  holiness — for  its  practical  influences.  Be 
chiefly  afraid  of  inward  decays — of  a  barren,  sapless  notion 
of  experimental  truth.  Remember,  that  your  profession 
can  only  be  thriving,  vigorous,  and  fruitful,  as  it  is  watered 
at  the  root.  And  for  this  purpose  examine  your  settled 
judgment,  your  deliberate  choice,  your  outgoing  afl^ections, 
your  habitual  allowed  practice — applying  to  every  detection 
of  unsoundness  the  actings  of  faith  on  the  blood  of  Christ, 
as  the  sovereign  remedy  for  the  diseases  of  a  deceitful  and 
desperately  wicked  heart. 

But  it  may  be  said — will  not  these  exercises  of  godly 
jealousy  hinder  our  Christian  assurance?  Far  from  it. 
They  will  form  an  efficient  preservative  from  carnal  secu- 
rity. They  will  induce  increasing  wakefulness,  activity, 
and  circumspection  in  our  daily  walk,  and  thus,  instead  of 
retarding  the  enjoyment  of  Christian  privilege,  they  will 
settle  the  foundation  of  a  peaceful  temperament  within.  It 
is  thus,  that  the  "sound  heart"  is  connected  with  "a  hope 
that  maketh  not  ashamed" — the  full  blessing  of  Christian 
confidence.  For  the  heart  is  made  sound  by  being  sprin- 
kled with  the  blood  of  Christ — and  when  thus  "  sprinkled 
from  an  evil  conscience,"  it  is  prepared  to  "draw  near" — 
even  to  "enter  into  the  holiest" — "with  full  assurance  of 
faith."*  This  will  be,  indeed,  to  realize  the  boldness  of  an 
adopted  child  in  spiritual  communion  with  God.  And  thus 
shall  we  anticipate  the  coming  of  our  Lord  as  the  glorious 
consummation  of  all  the  prospects  of  faith.  "Herein  is 
our  love  made  perfect,  that  we  may  have  boldness  in  the 
day  of  judgment  P\ 

*  See  Heb.  x.  19—^2.  1 1  John  iv.  17. 


VERSE  81.  157 


PART    XI. 

81.  MY  SOUL  FAINTETH  FOR  THY  SALVATION;  BUT  I  HOPE  IN  THY 

WORD. 

The  salvation  of  the  gospel  was  the  constant  object  of 
faith  and  desire  to  the  Lord's  people,  under  the  dispensa- 
tion of  the  Old  Testament.  The  language  of  the  Church 
was  that  of  the  most  exalted  triumph,  in  the  glowing  an- 
ticipation, and,  indeed,  as  if  in  the  full  possession  of  the 
promised  blessing — "  It  shall  be  said  in  that  day,  Lo,  this 
is  our  God;  we  have  waited  for  him,  and  he  will  save  us: 
this  is  the  Lord,  we  have  waited  for  him,  we  will  be  glad 
and  rejoice  in  his  salvation.  I  will  greatly  rejoice  in  the 
Lord,  my  soul  shall  be  joyful  in  my  God;  for  he  hath 
clothed  me  with  the  garments  of  salvation,  he  hath  covered 
me  with  the  robe  of  righteousness,  as  a  bridegroom  deck- 
eth  himself  with  ornaments,  and  as  a  bride  adorneth  her- 
self with  her  jewels."*  And  as  it  was  the  joy  of  their 
living  moments,  so  was  it  the  support  and  consolation  of 
their  dying  moments: — "  I  have  waited  for  thy  salvation, 
O  Lord,"t  was  the  expression  of  the  dying  Patriarch's 
faith.  The  last  words  of  this  "sweet  Psalmist  of  Israel," 
whose  "soul  was  now  fainting  for  God's  salvation,"  are 
marked  by  the  same  confidence  in  a  dark  and  foreboding 
prospect  as  regarded  his  family — "Although  my  house  be 
not  so  with  God,  yet  he  hath  made  with  me  an  everlasting 
covenant,  ordered  in  all  things  and  sure;  for  this  is  all  my 
salvation  and  all  my  desire,  although  he  make  it  not  to 
grow."  J  Good  old  Simeon,  in  the  break  of  the  gospel  day, 
was  ready  to  "depart  in  peace,  for  his  eyes  had  seen  God''s 
salvation."§  And  if  our  souls  are  under  the  heavenly  in- 
fluence of  this  salvation,  we  shall  find  it  natural  to  appro- 
priate those  feelings  of  ancient  believers  to  ourselves,  as 
descriptive  of  our  own  experience,  nor  will  any  other  in- 
terpreter be  needed  to  explain  them.  There  will  be  an 
uneasiness  felt  in  any  interruption  of  our  enjoyment,  that 

*  Isaiah  xxv.  9,  Ixi.  10.     t  Gen.  xlix.  18.       X  2  Sam.  xxiii.  5.      §  Luke  ii. 
28—30. 

15 


]  59  EXPOSITION  OF  PSALM  CXIX. 

shows  the  soul  to  be  "  fainting  for  this  salvation."    Nothing' 
will  satisfy  but  the  Saviour.     The  tempting  offer  of  "  ali 
the  kingdoms  of  the  world  and  the  glory  of  them,"  would 
fail  in  attraction.     Still  the  cry  would  be — "  Say  unto  my 
soul,  I  am  thy  salvation."*     '•  Let  thy  mercies  come  also 
unto  me,  0   Lord,  even  thy  salvation,  according  to  thy 
word."t     If  I  am  the  lowest  expectant  of  this  salvation,  I 
ought  to  feel  myself  richer  than  the  sole  possessor  of  this 
workrs  portion.     And  therefore,  if  the  Lord  hides  his  face, 
I  would  look  to  no  other  quarter,  1  would  stay  by  him,  and 
"wait  on  him,''  though  days  and  months  and  years  may  pass 
away,  "  until  he  have  mercy  upon  me.":j:     "  My  soul  faint- 
eth  for  his  salvation,"  and  with  "the  fullest  ctip  of  earth's 
best  joy"  pressed  to  my  lips,  my  heart  would   burst  with 
despair  of  satisfaction,  '•  but"  that  ''  I   hope  in  his  word." 
<•'  By  this  hope  I  am  saved. "§      In  "  the  patience  of  hope,"|| 
I  am  resolved   to  wait  until  the  last  moment,  lying  at  the 
footstool  of  my  Saviour,  until  I  am  spurned  away  from  his 
presence.     I  am  looking  for  the  "  assurance  of  this  hope  "H 
— when  I  shall  be  able  to  anticipate  the   prospect  of  eter- 
nity, and   with  "the    earnest  of"  the  heavenly  "inheri- 
tance" in  my  soul,  to  echo  the  voice  of  my  coming  Saviour 
— "  Even  so  come,  Lord  Jesiis."**      Then,  Christian,  do 
you  not  see,  and  testify,  how  precious  and  impoitant  a  part 
of  our  armour  is  hope?     As  a  " helmet,"!"!  it  has  "co- 
vered our  head  in  the  day  of  battle,"  from  many  a  "  fiery 
dart  of  the  wicked."     In  times  of  darkness,  when  the  rest- 
less foe  is  too  successful  in  hiding  the  prospect  from   the 
eye  of  faith,  so  that  the  child  of  God  can  scarcely,  if  at  all, 
mount  up  and  sing — even  then  Hope  remains,  and  lights  a 
taper  in  moments  dark  as  the  chambers  of  the  grave — 
"  Ye/  the  Lord  will  command   his  loving- kindness  in  the 
day  time,  and   in   the  night  season   his  song  shall  be  with 
me,  and  my  prayer  unto  the  Got!  of  my  life."|:j:    And  when 
the  afflicted,  tempest- tossed   soul  is  trembling  at  the  pros- 
pect of  impending  danger — at  this  moment  of  infinite  peril, 
Hope  holds    out  the  "anchor  sure  and  steadfast,"§§    so 
that  in  the  awful  crisis,  when  "deep  calleth  unto  deep, 
and  all  the  waves  and   billows  are  going  over  us,"||||   most 
unexpectedly  "an    entrance  is  ministered    unto   us  abun- 

*  Psalm  XXXV.  3.  t  Verse  41.  }  Psalm  cxxiii.  1,  2.  §  Rom.  viii.  24. 
II I  Thess.  i.  3.  IT  Heb.  vi.  1 1.  «*  Rev.  xxii.  20.  ft  Ephes.  vi.  17.  1 
Thess.  V.  8.      X\  Psalm  xlii.  8.       §  §  Heb.  vL  19.       (Hi  Psalm  xliL  7. 


VERSE  82.  159 

dantly^''  in  the  Lord's  best  time,  into  our  *' desired  lia- 
ven."*  And  it  is  this  hope  alone  that  sustains  us.  Were 
we  to  conceive  of  God  according  to  the  notions  of  our  own 
hearts,  we  should  give  way  to  most  unbelieving  impatience, 
liut  in  the  believing  apprehension  of  the  Divine  character 
shining  forth  in  the  word  with  such  love  and  wisdom,  such 
tenderness  and  grace,  we  find  our  hope  to  be  increased, 
comforted,  and  encouraged.  The  strength  of  tlie  strongest 
of  God's  people  proves  but  small,  when  afflictions  press 
heavily,  and  expected  health  is  delayed.  But  though  the 
"soul  fainteth,"  it  cannot  fail.  Looking  to  the  word,  it 
gathers  strength  and  hope.  Faith  is  indeed  the  soul's  ven- 
ture for  eternity — but  it  is  a  sure  venture — upon  the  ground 
of  the  word  of  God — stamped  with  such  a  marvellous  mys- 
terious impression  of  the  glory  and  faithfulness  of  God,  and 
communicating  such  Divine  power  and  refreshment  to  the 
*'  fainting  soul,"  that  the  believer  is  constrained  to  produce 
his  experience  of  its  efficacy  for  the  support  of  his  tempted 
brethren.  "I  had  fainted,  unless  I  had  believed  to  see  the 
goodness  of  the  Lord  in  the  land  of  the  living.  Wait  on 
the  Lord:  be  of  good  courage,  and  he  shall  strengthen  thine 
heart:  wait,  I  say,  on  the  Lord."t 


82.    MI\E  EYES  FAIL  FOR  THY  WORD,  SAYING,  WHEN  WILT    THOU 
COMFORT  ML? 

Though  the  believer  may  be  enabled,  in  the  habitual 
working  of  faith,  to  sustain  his  "  hope  in  the  word  "  of  his 
God,  yet  "  liope  deferred  maketh  the  heart  sick. "J  Per- 
haps you  feel,  drooping  soul,  that  you  have  waited  long 
enough,  and  still  the  promise  is  delayed.  Jkit  what  is  the 
blessing  that  you  are  waiting  for?  If  it  regards  the  actual 
life  of  your  soul,  this,  as  being  absolutel}^  necessary,  is 
both  promised  and  given.  If  it  regards  only  your  s{)irilual 
enjoyment,  its  time  and  measure  must  be  left  with  the 
Lord.  Meanwhile,  do  not  fear  that  by  the  protracted  de- 
lay the  blessing  is  likely  to  slide  away  from  you.  You 
will  find,  in  the  end,  that  perseverance  in  the  exercise  of 
waiting  faith  has  turned  to  double  advantage;  and  that 
many  prayers  have  been  offered,  and  important  blessings 
vouchsafed,  even  when  sensible  tokens  of  refreshment  and 

*  2  Peter  i.  1 1.     Psalm  cvii.  30.       \  Psalin  xxvii.  13,  14.       \  Prov.  xiii.  12. 


160  EXPOSITION  OF  PSALM  CXIX. 

acceptance  were  withheld.  Indeed,  you  could  not  expect 
to  lose  any  thing  in  these  conflicts  of  faith  and  patience, 
by  which  your  gracious  Lord  is  bringing  your  wayward 
will  into  more  implicit  subjection  to  himself.  May  you 
not  rather  believe,  that  the  blessing,  when  the  "  Lord  has 
hastened  it  in  his  time,"  will  be  so  much  the  sweeter  for 
every  wrestling  exercise  which,  as  it  were,  "took  it  by 
force?"*  Be  assured,  that  waiting  time  is  most  precious. 
Not  a  moment  of  it  will  eventually  be  found  to  have  been 
lost.  And  not  a  moment  of  it  could  possibly  have  been 
spared.  It  is  the  preparation  time  and  work,  by  which  the 
Lord  has  been  progressively  moulding;  your  heart  for  the  re- 
ception of  a  more  refreshing  and  abundant  mercy.  And  yet 
the  interval  of  waiting  is  far  from  being  a  season  of  hardness, 
indolence,  or  carelessness.  The  absence  of  the  Saviour  is  felt 
in  the  soul  as  the  greatest  trial,  and  his  return  and  the  enjoy- 
ment of  his  love  is  anticipated  as  the  chiefest  comfort.  As 
well  might  the  stars  supply  the  piaceof  the  sun, as  the  joys  of 
sense,  or  even  the  external  duties  of  religion,  supply  to  a 
waiting  soul  the  place  of  an  absent  God.  ''  The  earnest 
expectation  of  the  creature  w^aiteth  ''  for  this  blessed  re- 
newed manifestation  to  the  soul.  The  main  cause,  however, 
of  separation  between  us  and  God  is  now  removed ;  "  the 
stumbling-block  is  taken  up  out  of  the  way,"  and  the  way 
is  made  plain  before  us.  No  mountains  but  those  of  our 
own  raising  now  remain  to  oppose  our  progress,  and  even 
these  the  power  of  "faith  as  a  grain  of  mustard-seed  will 
remove  to  yonder  place "t — "Lord!  I  believe;  help  thou 
my  unbelief."!  ^"'^  ^^^^^  i"  this  frame  of  temporary  de- 
sertion from  the  influence  of  unbelief,  we  mark  the  ge- 
nuine character  of  a  child  of  God,  deprived  indeed  of  the 
sensible  presence  of  the  Lord,  but  still  mourning  for  the 
loss  of  him,  waiting  for  his  return,  and  "refusing  to  be 
comforted. "§  And  let  it  be  remembered  that  the  Lord 
may  be  honoured  by  an  humble,  sorrowful,  tender,  patient 
frame,  as  much  as  by  the  highest  strains  of  exultation. 
"  I  will  never  come  away  from  thee  without  thee"— said 
Bernard — in  the  true  spirit  of  the  wrestling  patriarch — 
"I  will  not  let  thee  go,  except  thou  bless  me."  Trust  in 
his  love  is  yet  more  honourable  than  the  exercise  of  our 

*  Gen.  xxxii.  25-28 ;  widi  Matt.  xi.  21.      I  Matt.  xvii.  20.     t  Mark  ix.  24. 
§  Psalm  Ixxvii.  2. 


VERSE   82.  161 

own  love,  and  will  not  fall  eventually  to  bring  "quietness 
and  assurance"*  to  the  soul.  This  is  indeed  the  frame  in 
which  assurance  is  most  safely  maintained  and  enjoyed. 
For  this  blessed  privilege  is  as  consistent  with  a  state  of 
conflict  as  of  enjoyment.  Contrition  and  resistance  of  sin 
are,  equally  with  peace,  love,  joy,  and  triumph,  graces  of 
the  gospel,  fruits  of  the  Spirit,  and  actings  of  faith.  They 
are  connected  with  precious  promises.f  They  are  them- 
selves made  subjects  of  promise,:):  so  that  they  must  accord 
with  every  Christian  privilege.  The  gospel  unites  con- 
viction and  faith.  It  shows  hell  deserved  and  heaven  pur- 
chased at  one  view — such  a  view  as  must  exercise  the  soul 
with  contrary  operations.  While,  therefore,  conviction 
without  faith  would  be  legal  sorrow,  assurance  without 
conviction  is  gospel  presumption.  Paul's  experience  hap- 
pily united  both.  Never  was  man  more  exercised  with 
conflict,  and  yet  at  the  same  moment  more  established  in 
assurance.§  Thus  whatever  may  be  your  success  in  Chris- 
tian triumph,  you  must  expect  from  time  to  time  to  renew 
the  conflict — still,  however,  maintaining  your  assurance  as 
really  in  wrestling  trouble  as  before  in  exulting  joy. 

What  then  is  the  character  of  our  experience?  In  sea- 
sons of  trial  are  we  girding  ourselves  for  the  conflict  with 
the  restless  power  of  imbelief?  Are  we  ready  to  part 
with  the  most  profitable  and  pleasant  ways  of  sin,  or  with 
whatever  may  give  power  to  the  natural  inclination  of  the 
heart?  Sometimes  indeed  we  seem  to  go — as  Job  says — 
"mourning  without  the  sun"|| — "shut  up,  and  we  cannot 
come  forth  "IT— shut  up,  if  not  in  prison,— at  least  in  the 
courts  of  the  prison  (as  Jeremiah  in  the  court  of  the 
King's  prison"*) — straitened  in  our  desires,  our  hopes  and 
expectations — doing  little  for  the  Lord — with  little  enjoy- 
ment in  our  own  souls,  and  little  apparent  usefulness  to  the 
church.  At  such  seasons  it  is  our  clear  path  of  duty  and 
privilege  to  "wait  for  the  Lord"  and  to  "wait  upon  the 
Lord,  that  hideth  his  face  from  the  house  of  Jacob,  and  to 
lf)ok  for  him.''-\-f  He  "  walteth  that  he  may  be  gracious. 
He  is  a  God  of  judgment,  and  blessed  are  all  they  that  wait 
for  him.";  + 

*  Isaiah  xxxii.  17.  t  Matthew,  v.  3,  4.  Isaiah  Ivii.  15.  t  Zech.  xii.  10. 
§  Comiare  Rom.  vii.  14—25.  1|  Job  xxx.  28.  1[  Tsalm  Ixxxviii.  f.  **  Jer. 
xxxvii. '^I.     1t  Isaiah  viii.  17. 

U  Isaiah  xxx.  IS.  '  'fhou  piayest  seek  a!"ter  hoicurs,  and  not  obtain  them; 
'  •       15-* 


162  EXPOSITION  OF    PSALM  CXIX. 

83.    FOR  I  AM  BECOME  LIKE  A  BOTTLE   IN  THE  SMOKE; 
YET  DO  I  NOT  FORGET  THY  STATUTES. 

The  shrivelled  appearance  of  bottles  of  skin  (such  as 
the  deceitful  Gibeonites  brought  to  Joshua,*)  hung  up  in 
the  smoke,  afforded  to  David  a  lively  and  affectino;  picture 
of  the  misery  to  which  his  long-protracted  trial  of  waiting 
for  the  Lord^s  return  (combining  probably  with  other  per- 
sonal trials)  had  reduced  him.  Thus  he  elsewhere  de- 
scribes the  same  state  of  affliction  under  somewhat  similar 
figures — '^  I  am  like  a  broken  vessel.  My  days  are  con- 
sumed like  smoke,  and  my  bones  are  burned  as  a  hearth. ^^t 
Thus  also  Job  speaks  of  liimself — '*  My  skin  is  black  upon 
me,  and  my  bones  are  burned  with  heat.^'i  The  church 
gives  nearly  the  same  representation  of  her  deep  distress — 
*'Our  skin  was  black  like  an  oven,  because  of  the  terrible 
famine."§  And,  lastly,  in  the  same  allecting  views  does 
the  Saviour  speak  of  the  effect  of  suffering  upon  his  tender 
frame — "My  strength  is  dried  up  like  a  potsherd,  and  my 
tongue  cleaveth  to  m}'-  jaws."||  Yet  does  it  not  seem 
strange  to  see  God  breaking  the  heart  of  his  own  child  by 
protracted  affliction,  even  at  the  time  that  he  is  suffering 
persecution  for  his  name?  But  thus  he  tries  and  trains 
the  faith  of  his  people  for  higher  exercises,  and  more  en- 
during conflicts.  Thus  he  proves  them,  and  exhibits  to  the 
world  the  reality  and  power  of  their  faith;  in  that  they 
would  rather  pine  away  in  affliction,  than  form  "a  way  of 
escape''  by  sin.  Thus,  in  the  midst  of  aggravated  and  long- 
continued  trial,  such  as  seems  to  have  brought  down  and 
wasted  his  strength,  David  had  been  enabled  to  preserve 
his  recollection  of  the  Lord's  statutes,  a  striking  evidence 
of  the  presence  of  his  God  with  him,  of  the  power  of  his 
grace,  and  the  sufficiency  of  his  word  to  supply  unfailing 
support  under  the  most  afflictive  circumstances.  And  yet 
we  often  read  the  blessed  word  without  realizing  any  re- 
markable support  to  be  derived  from  it,  or  without  seeming 

thou  niaypst  labour  for  riches,  and  yet  remain  poor;  thou  mayest  dote  on  plea- 
sures, and  have  many  sorrows.  But  our  God  of  his  supreme  goodness  says— 
Who  ever  sought  me  and  found  me  not]  Who  ever  desired  me  and  obtained 
me  not]  Who  ever  loved  ine,  and  missed  of  mel  I  am  with  him  that  seeks 
for  me.  Fie  hath  me  already,  that  v^isheth  for  me;  and  he  that  loveth  me  is 
sure  of  my  love.  The  way  to  come  to  me  is  neither  long  nor  difficult.' — 
Augustine. 


go, 


*  Josh.  ix.  4.      t  Psalm  xxxi.  12:  cii.  3.     Comp.  Prov.  xvii.  3*3.      t  Job  xxx, 
.     §  Lam.  V.  10,     ||  Psalm  xxii.  15. 


VERSE  83.  163 

to  discover  in  our  experience  the  Divine  strength  of  its 
consolations.  Perhaps  we  fail  in  bringing  to  the  study  of 
it  that  humble,  prayerful,  dependent,  expecting  frame, 
which  prepares  the  mind  for  the  due  reception  of  its  com- 
fort. Or  we  do  not  search  it  with  the  single  eye  to  mark 
the  glory,  or  increase  in  the  knowledge,  of  the  Saviour.* 
Or  we  need  an  hour  of  trial  to  display  its  astonishing  power 
in  upholding  the  soul,  when  all  other  stays  of  support  have 
been  found  as  'Uhe  trust  in  the  shadow  of  Egypt — shame 
and  confusion."! 

A  striking  illustration  of  this  trial,  and  of  the  gracious 
effects  of  Divine  chnstisement,  is  given  in  the  history  of 
Job.  When  Satan,  by  the  permission  of  his  God,  "smote 
him  with  sore  boils  from  tlie  sole  of  his  foot  unto  his  crown, 
and  he  took  him  a  potsiierd  to  scrape  himself  withal,  and 
sat  down  among  the  ashes,"  he  might  well  have  taken  up 
this  description  of  misery — "I  am  become  like  a  bottle  in 
the  smoke."  And  when  in  this  hour  of  depression  he  was 
enabled  to  resist  the  tempter  in  the  person  of  his  own 
wife,  and  commit  himself  with  implicit  resignation  into 
the  hands  of  his  faithful  God— "What!  shall  we  receive 
good  at  the  hand  of  God,  and  shall  we  not  receive  evil?":}: 
—  he  might  with  equal  propriety  have  expressed  the  con- 
fidence of  the  Psalmist — "  Yet  do  I  not  forget  thy  statutes." 
And  surely  such  an  exercise  of  faith  in  the  remembrance 
of  the  Loid's  statutes  in  the  time  of  trial  is  much  more 
honourable  to  God  than  the  desponding  complaint — "The 
J^ord  hath  forsaken  me,  and  my  Lord  hath  forgotten  me."§ 
For  what  is  more  beautiful  than  to  mark  the  upholding  pre- 
serving grace  of  God  enabling  the  Christian,  under  the 
sharpest  trials,  to  hold  on  his  way?  The  confidence  here 
marked — "  I  do  not  forget  thy  statutes" — implied  that  God 
had  not  forgotten  him.  How  prone  we  are  under  our  little 
trials — such  as  the  coldness  of  friends,  the  unkindness  of 
enemies,  or  the  providential  dispensations  of  our  heavenly 
Father — to  indulge  hard  thoughts  of  him,  whose  name  and 
character,  "without  variableness  or  shadow  of  turning" — 
is  "  Love."  This  is  only  an  indulgence  of  the  proud,  un- 
humbled,  sullen  spirit  within.  Do  we  desire  to  "  glorify 
God  in  the  fires?"||     Let  us  learn  to  trust  the  Lord  in  the 

*  John  V.  39.  t  Isaiah  xxx.  1—3.  t  Job  ii.  7—10.  §  Isaiah  xlix  14. 
II  Isaiah  xxiv.  15. 


164  EXPOSITION  OF  PSALM  CXIX. 

long  and  wearisome  seasons  of  tribulation.  It  is  "when 
against  hope  we  believe  in  hope,  not  staggering  at  the  pro- 
mise of  God  through  unbehef,"  that  we  are  "  strong  in 
failh,  giving  glory  to  God.'^* 


84.    HOW  MANY  ARK  THE    DAYS  OF    THY   SERVANT?       WHEN  WILT 

THOU  EXECUTE  JUDGMENT  ON    THEM    THAT  PERSECUTE    ME? 

85.    THE   PROUD    HAVE  DIGGED  PITS    FOR    ME,  WHICH    ARE   NOT 
AFTER  THY  LAW. 

Long-continued  affliction  is  a  severe  exercise  of  faith, 
in  wiiich,  liowever,  though  we  may  be  enabled  in  the  stead- 
fastness of  our  confidence  "not  to  forget  the  statutes"  of 
our  God,  )'et  we  shall  not  forbear  to  carry  our  complaint 
before  him — "  How  many  are  the  days  of  thy  servant?" — 
my  days  of  affliction  under  the  "fury  of  the  oppressor" — 
"  the  days  of  my  pilgrimage"  in  this  wilderness  of  trouble. 
Exposed  as  we  are  to  the  lawless  persecutions  or  devices 
of  the  proud,  oh !  let  us  instantly  flee  to  the  refuge  of  prayer 
— as  to  the  strong  hold  "  whereunto  we  may  continually 
resort."!  Indeed,  when  our  trial  has  done  the  Lord's  ap- 
pointed work,  it  will  not  fail  to  lead  us  thither,  that,  in- 
stead of  attempting  to  take  the  vengeance  into  our  own 
hands,  we  may,  after  our  blessed  Master's  pattern,  commit 
ourselves  and  our  cause  "  to  him  that  judgeth  righteous- 
ly.":]: ^And  this' — as  Archbishop  Leighton  excellently 
observes — ^  is  the  true  method  of  Christian  patience,  that 
which  quiets  the  mind,  and  keeps  it  from  the  boiling  tu- 
multuous thoughts  of  revenge;  to  turn  the  whole  matter 
into  God's  hands,  to  resio;n  it  over  to  him,  to  prosecute 
when  and  as  he  thinks  good.  Not  as  the  most,  who  had 
rather,  if  they  had  power,  do  for  themselves,  and  be  their 
own  aveno;ers;  and,  because  they  have  not  power,  do  offer 
up  such  bitter  curses  and  prayers  for  revenge  unto  God,  as 
are  most  hateful  to  him,  and  are  far  from  this  calm  and  holy 
n-ay  of  committing  matters  to  his  judgment.  The  common 
way  of  referring  things  to  God  is  indeed  impious  and  dis- 
honourable to  him,  being  really  no  other  than  calling  him 
to  be  a  servant  and  executioner  of  our  passion.  We  or- 
dinarily mistake  his  justice,  and  judge  of  it  according  to 

*  Rom.  iv.  18,  20.     t  Psalm  Ixxi.  3. 

t  1  Fotor  ii.  23,  and  Archbishop  Leighton  on  the  passage. 


VERSES  84,  85.  165 

our  own  precipitant  and  distempered  minds.  If  wicked 
men  be  not  crossed  in  their  designs,  and  their  wickedness 
evidently  crushed,  just  when  we  would  have  it,  we  are 
ready  to  give  up  the  matter  as  desperate,  or  at  least  to 
abate  of  those  confident  and  reverent  thoughts  of  Divine 
justice  which  we  owe  him.  However  things  go,  this  ought 
to  be  fixed  in  our  hearts,  that  he  that  sits  in  heaven  judgcth 
righteously,  and  executes  that  his  righteous  juilgment  in 
the  fittest  season.'  JNIeanwIiile  *  under  the  altar  those  that 
Vv-ere  slain  for  the  word  of  God,  and  for  the  testimony 
which  they  held,  crj^  with  a  loud  voice — "How  long,  0 
Lord,  holy  and  true,  dost  thou  not  judge  and  avenge  our 
blood  on  them  that  dwell  on  the  earth  ?''  '*  And  such  a 
cry  is  not  made  in  vain.  The  dispensations  of  the  Lord 
plainly  show,  "that  it  is  a  righteous  thing  with  him  to  re- 
compense tribulation  to  them  that  trouble"  his  people,  "and 
to  them  that  are  troubled  rest."f  Some  there  are  in  the 
church  of  God,  who  have  probabl}^  been  little  exercised 
with  trials  of  "cruel  mockings"J;  and  bitter  persecutions. 
Yet  it  will  be  well  for  such  to  study  these  verses  with 
thankfulness  to  God  for  the  exemption  from  this  "  hard- 
ness "§  which  hitherto  has  been  mercifully  allotted  to  them. 
But  if  they  have  not  yet  been  summoned  into  the  field  of 
conflict,  let  them  prepare  for  it.  Let  none  of  us,  in  the 
determination  to  "'live  godly  in  Christ  Jesus,"  expect  to 
escape  "  persecution. "||  Let  us  "count  the  cost  "IF  of  suf- 
fering for  Christ,  whether  we  shall  be  able  to  abide  it.  For 
the  mere  spiritless  notions,  or  for  the  unenlivened  forms  of 
religion,  of  which  we  have  never  felt  the  power,  nor  tasted 
the  sweetness,  it  would  be  little  worth  our  while  to  expose 
ourselves  to  the  slightest  inconvenience.  But  if  we  have 
ever  understood  the  grand  substantials  of  the  gospel — if 
we  have  ever  clearly  been  assured  of  their  i-eality,  prac- 
tically acknowledged  their  influence,  and  experimentally 
realized  their  enjoyment,  we  shall  be  ready  to  meet  the 
persecuting  malice  of  the  proud  in  defence  of  a  treasure 
dearer  to  us  than  life  itself.  Should  we,  however,  be  too 
rich  to  part  with  all  for  Christ,  or  too  high  in  the  estima- 
tion of  the  world  to  confess  the  despised  followers  of  Jesus, 
it  will  be  no  marvel,  or  rather  a  marvel  of  mercy,  if  the 
Lord  should  sweep  away  our  riches,  and  suffer  "the  proud 

*  Rev.  vi.  9-11.     t  2  Thess.  i.  6,  7.     t  Heb.  xi.  3C.     §  2  Tim.  ii.  3.     ||  2 
Tim.  iii.  12,     H  Luke  xiv.  28. 


166  EXPOSITION  OF  PSALM  CXIX. 

to  dig  pits  for  us"  and  to  "  have  us  in  derision."  To  make 
this  world  "a  wilderness  or  a  land  of  darkness"  to  us 
may  he  his  wisely-ordained  means  to  turn  us  back  to  him- 
self as  our  portion,  to  his  word  as  our  support,  to  his  peo- 
ple as  our  choice  companions,  and  to  heaven  as  our  eternal 
rest. 


86.    ALL  THY  COMMANDMENTS  ARE   FAITHFUL:  THEY  PER- 
SECUTE  ME   wrongfully:    HELP  THOU  ME. 

In  the  lengthened  duration  of  the  trials  of  the  Lord's 
people,  when  the  "  eyes  fail  with  looking  upward,"  and 
the  voice  of  prayer  grows  faint,  in  a  moment  of  weak- 
ness they  may  be  apt  to  question  the  faithfulness  of  God, 
as  if  they  should  go  mourning  to  the  very  end  of  their 
days — at  such  a  season  the  recollection  of  the  unchange- 
ableness  of  God,  and  of  the  faithfulness  of  his  word,  is 
brought  before  the  view  of  faith,  by  him  who  delights  to 
show  himself  "  the  Comforter  of  those  that  are  cast 
down."*  And  thus  they  are  enabled  to  "  look  up  and  lift 
up  their  heads,"  and  to  "  go  on  their  way,"  if  not  "  re- 
joicing," yet  at  least  with  humble  acquiescence.  What- 
ever be  the  exercise  of  faith  and  patience,  steady  depend- 
ence upon  the  Lord  will  ever  be  crowned  with  success. 
Many  occasions  of  temporal  difficulty  are  upon  record  in 
the  Old  Testament' histories  where  this  simplicity  of  faith 
was  beautifully  illustrated  and  "  openly  rewarded."!  Not 
indeed  that  any  past  successes  can  ever  make  us  otherwise 
than  utterly  helpless  in  ourselves.  When  Asa's  "  hands 
were  made  strong  by  the  hands  of  the  mighty  God  of 
Jacob,"  "  his  bow  abode  in  strength.":}:  When,  at  a  sub- 
sequent period,  he  "  trusted  in  man,  and  made  flesh  his 
arm,  and  his  heart  departed  from  the  Lord,"§  he  became, 
like  Samson,  "weak,  and  as  another  man."||  Prosperity, 
therefore,  is  only  to  be  found  in  the  way  of  simple  reliance 
on  the  faithfulness  of  the  Lord's  word,  leaving  our  cause  in 
his  hands,  and  looking  upward,  in  the  simplicity  of  wretch- 
edness, for  help— "All  thy  commandments  are  faithful;" 

*  2  Cor.  vii.  G. 

i  'J'hc  examples  of  Asa,  2  Chron  xiv.  10—12,  and  Jehoshaphat,  2  Chron. 
XX.  1 — 30,  may  be  referred  to. 

t  Gen.  xlix.  24.  §  Comp.  Jer.  xvii.  5-8.  |1  Judges  xvi.  7,  with  2  Chron. 
XVI,  7.  u        b  > 


VERSE  86.  167 

they  persecute  me  vvrongfiilly  ;  help  thou  me.''  This  is 
the  spirit  which  the  beHever  finds  to  be  his  only  posture  of 
resistance  in  his  spiritual  warfare.  Were  he  to  enter  ihe 
field  of  conflict  without  this  "shield  of  faith,"  some  cre- 
vice might  be  found  in  iiis  panoply,  through  which  a  "  iier}' 
dart  "  would  find  its  entrance,  and  inflict  a  poisonous  wound. 
But  how  can  faith  be  exercised  without  a  distinct  acquaint- 
ance with  the  objects  of  faith?  Trust  cannot  be  reposed 
nor  help  expected  from  an  unknown  God — from  an  of- 
fended God,  from  a  God,  whom  every  day's  transgression 
has  made  our  enemy.  There  must  then  be  reconciliation, 
before  there  can  be  help.  Those,  therefore,  who  are  un- 
reconciled by  the  death  of  Christ,  are  oliering  their  cries 
for  help  to  a  God  who  does  not  hear,  accept,  or  answer 
them.  But  do  we  remember  any  instance  of  trial  or  dif- 
ficulty, when  we  have  been  enabled  to  cast  our  reliance 
upon  the  Lord,  and  found  him  wanting  lo  us,  or  backward 
to  assist  us?  Perhaps,  indeed,  we  may  have  returned  from 
the  throne  of  grace  without  any  suitable  relief.  We  have 
brought  our  burden  and  laid  it  before  the  Lord.  But  did 
we  not  through  fear,  distrust,  or  unbelief,  cnrry  it  away 
with  us?  We  brought  it  to  the  Lord — but  did  we  leave 
it  with  him?  Oh,  let  us  remember  that  when  we  go  to 
Jesus,  we  go  to  a  tried,  long-proved,  faithfid  friend.  Have 
we  not  found  this  the  only  successful  way  of  fighting? 
that  "the  good  fight"  is  the  fight  "of  faith,"*  that  we  are 
best  able  to  resist  our  enemy  upon  our  knees,  and  that 
such  prayers  as  this — "  Help  thou  me," — will  bring  down 
the  strength  of  Omnipotence  upon  our  side?  We  might  as 
well  expect  to  crush  a  giant  with  a  straw,  as  to  enter  the 
spiritual  conflict  with  weapons  of  carnal  warfare.  The 
experience  of  every  trial  gives  us  a  clearer  view  of  the 
help  which  we  are  warranted  to  expect  from  a  faithful 
God.  He  does  indeed  deliver  gloriously;  and  leaves  us 
nothing  to  do  but  to  stand  still,  wonder,  and  praise — "Fear 
ye  not;  stand  still  and  see  the  salvation  of  the  Lord,  which 
he  will  show  you  to-day."| 

-  ]  Tim.  vi.  12.       f  Exo;l.  xiv.  13,  14. 


168  EXPOSITIOxV  OF  PSALM  CXIX. 


87.  THEY  HAD  ALMOST  CONSUMED  ME  UPON  EARTH  ;  BUT  I  FOR- 
SOOK NOT  THY  PRECEPTS. 

And  why  did  they  not  quite  consume  him?  Because 
"  the  eyes  of  the  Lord  run  to  and  fro  throughout  the  whole 
earth,  to  show  himself  strong  in  behalf  of  them  whose 
heart  is  perfect  towards  him."*  "  Surely  the  wrath  of 
man  shall  praise  thee:  the  remainder  of  wrath  shalt  thou 
restrain."!  And  why  have  not  our  spiritual  enemies 
^'consumed  us  upon  earth?"  "Satan  hath  desired  to  have 
us,  that  he  might  sift  us  as  wheat."  '*  But,"  saith  the  Sa- 
viour, "  I  have  prayed  for  you  that  your  faith  fail  not."f 
"  My  sheep  shall  never  perish,  neither  shall  any  pluck 
them  out  of  my  hand."§  It  appears  that  neither  long-con- 
tinued distress, II  nor, determined  opposition, ^f  could  turn 
the  Psalmist's  feet  from  the  ways  of  God.  He  would  rather 
*' forsake"  all  that  his  heart  held  dear  upon  earth,  than 
*'  the  precepts  "  of  his  God.  And  thus  it  ever  will  be  with 
a  genuine  child  of  God.  With  whatever  intensity  of  af- 
fection he  loves  father  and  mother  (and  the  influence  of 
the  gospel  upon  his  heart  has  increased  the  sensibilities  of 
his  relative  affections,)  he  remembers  who  hath  said — "  He 
that  loveth  father  and  mother  more  than  me  is  not  worthy 
of  me."**  Whatever  "tribulation,"  therefore,  "or  per- 
secution ariseth  because  of  the  word,"  to  the  offence  of 
the  unsound  professors  of  godliness,ff  he  l)as  counted  the 
cost  of  it,  and  the  effect  is  visible  in  only  serving  to  con- 
firm his  love  and  adherence  to  his  heavenly  Master.  When 
we  are  tempted  to  neglect  the  precepts,  or  when  we  fail  to 
live  in  them,  and  to  delight  in  them,  it  would  be  well  to 
bring  our  hearts  to  this  test— What  would  I  take  in  ex- 
change for  them?  Will  the  good-will  and  approbation  of 
the  world  compensate  for  the  loss  of  the  favour  of  God? 
Could  I  be  content  to  forego  my  greatest  comforts,  to 
"suffer  the  loss  of  all  things,"|+  yea,  of  life  itself,§§  rather 
than  forsake  one  of  the  ways  of  God?  When  1  meet  with 
such  precepts  as  link  me  to  the  daily  cross,  can  I  throw 
myself  with  simple  dependence  upon  that  Saviour  who  has 
engaged  to  supply  strength  for  what  he  has  commanded? 
How  often  in  times  of  spiritual  temptation,  if  not  of  tem- 

*  2  Chron.  xvi  9.       t  Psalm  Ixxvi.  12.       %  Luke  xxii.  31,  32.       §  John  x. 

?f  p,    II.^T  ^fc  .  ^  ^^'"^^  ^^-^'        "  ^a«.  X.  37.        It  Ibid.  xiii.  21. 
XX  Phil,  uu  8.      §  §  Acts  XX.  24. 


VERSE  88.  169 

poral  danger,  "  Ihey  had  almost  consumed  us  upon  earth," 
but  "in  the  mount"  of  difficuhy  "the  Lord  has  been 
seen."*  Oh!  let  each  of  us  mark  our  road  to  Zion  with 
multiplied  Ebenezers,  inscribed  Jehovah-jireh — Jehovah- 
nissit — "  By  this  1  know  that  thou  favourest  me,  because 
mine  enemy  doth  not  triuniph  over  me.  And  as  for  me, 
thou  upholdest  me  in  mine  integrity,  and  settest  me  before 
thy  face  for  ever.":|: 

What  a  view  does  this  testimony  give  of  the  upholding 
power  of  the  grace  of  God !  In  themselves  as  weak  as 
worms,  how  could  believers  stand  against  such  an  appalling 
array  of  hostile  power?  Yet  it  is  a  great  word,  but  a  true 
word,  and  a  word  for  a  babe  as  well  as  for  an  Apostle — 
"  I  can  do  all  things  through  Christ  that  strengtheneth 
me."§  Yes,  I  can  "wrestle  even  against  principalities 
and  powers"  of  darkne^^s,  when  "strong  in  the  Lord  and 
in  the  power  of  his  might."|| 

88.    QUICKEN  ME    AFTER  THY  LOVING-KINDNESS :    SO  SHALL 
I  KEEP  THE   TESTIMONY   OF  THY  MOUTH. 

Need  we  remind  you,  believer,  that  "  God,  who  is  rich 
in  mercy,  for  his  great  love  wherewith  he  loved  you,  even 
when  you  were  dead  in  sins,  hath  quickened  you  together 
with  Christ ?"1[  But  does  not  daily  experience  remind 
you,  that  you  need  to  be  constantly  "quickened  after" 
the  same  "loving-kindness"  of  your  God,  else  will  "the 
things  that  reniain  be  ready  to  die?"*"*  For  every  breath 
of  prayer  that  you  draw,  you  need  divine  influence — 
"  Quicken  lis,  and  we  shall  call  upon  thy  name."tt  For 
the  work  of  praise,  without  the  same  influence,  you  are 
dumb.  Hence  the  supplication  at  the  close  of  this  psalm 
— "  O  let  my  soul  live,  and  it  shall  praise  thee.''^\\  For 
the  exercise  of  every  spiritual  grace  there  must  be  the 
cry — "Awake,  0  north  wind;  and  come,  thou  south;  blow 
upon  my  garden,  that  the  spices  thereof  may  flow  out."§§ 
So  true  and  humiliating  is  the  confession,  that  lays  us  low 
in  the  dust,  and  ascribes  all  the  glory  to  the  Lord — "  Not 

*  In  the  mount  the  Lord  shall  be  seen,  or  shall  appear,  Jehovah-jireh — Gen. 
xxii.  14.     Scott  in  loco. 

t  Exod.  xvii.  15.  X  Psahn  xli.  11,  12.  §  Phil.  iv.  13.  ||  Eph.  vi.  10,  12. 
U  Eph.  u.  4,  5.  **  Rev.  iii.  2.  tl  Psalm  Ixxx.  18.  XX  Verse  175.  §  §  Cant. 
iv.  It). 

16 


170  EXPOSITION  OF  PSALM  CXIX. 

that  we  are  sufficient  of  ourselves  to  think  any  thing  as  of 
ourselves;  but  our  sufficiency  is  of  God."*  Indeed,  our 
frames,  as  we  are  living  under,  or  destitute  of,  the  influ- 
ence of  the  Spirit,  can  scarcely  be  considered  as  the  frames 
of  the  same  man— at  one  time  springing  to  duty  as  the 
life  of  our  life — at  other  times  so  chained  down  under  the 
power  of  corruption,  that  we  seem  unable  to  put  forth  the 
feeblest  actings  of  the  inward  principle  of  the  renewed 
man.  Such  a  spiritual  sloth  has  benumbed  us — so  much 
have  we  to  complain  of  the  backwardness  to  prayer,  and 
dulness  in  prayer,  of  the  indulgence  of  the  flesh  producing 
disrelish  for  heavenly  things,  of  unbelief  not  resisted,  or 
but  faintly  resisted,  that  we  must  often  be  compelled  to  give 
utterance  to  the  prayer — "Quicken  m.e  after  thy  loving- 
kindness.''  We  are  not  unfrequently  detained  in  this  dull 
and  heavy  frame  by  a  spirit  of  self-confidence,  expecting 
our  recovery  from  it  by  some  more  determined  resolutions 
of  our  own,' or  some  increased  improvement  of  the  various 
means  of  grace.  Let  these  means  indeed  be  used  with  all 
diligence,  but  let  not  the  conviction  be  wanting,  that  all 
means,  all  instruments,  all  helps  of  every  kind,  without  the 
influence  of  the  Spirit  of  grace,  are  dead.  "  It  is  the  Spirit 
that  quickeneth  ;  the  flesh  profiteth  nothing."! 

These  records  of  David's  prayers  are  of  great  impor- 
tance, as  marking  out  the  power  and  encouragement  for  the 
service  of  God.  Do  we  desire  to  "keep  the  testimony  of 
his  mouth?"  Do  we  mourn  over  our  own  short-comings  in 
our  work  of  obedience,  and  for  our  own  sake,  for  the 
Lord's  sake,  for  the  church's  and  the  world's  sake,  sigh 
for  a  revival  in  our  souls?  Then  let  our  petitions  be  in- 
cessant, each  one  for  himself — '  "Quicken  me" — Quicken 
this  slothful  heart  of  mine.  Enkindle  afresh  the  sacred 
spark  within,  and  let  me  be  all  alive  for  thee.'  Only  let 
faith  be  kept  alive  and  active  at  the  throne  of  grace,  and 
all  will  be  alive;  our  obligations  will  be  deeply  felt,  and 
practically  acknowledged.  If,  however,  any  considera- 
tion should  be  needed  to  give  strength  to  our  obligations, 
let  us  remark  the  title  here  given  to  the  directory  of  our 
duty — ^*  The  testimony  of  God's  mouth."  Thus  let  every 
word  we  read  or  hear  be  regarded  as  coming  directly  from 

*  2  Cor.  iii.  5.  i  John  vi.  63.  , 


VERSES  89,  90,  91.  171 

the  "mouth  of  God."*  What  reverence!  what  implicit 
submission  does  it  demand!  May  it  ever  find  us  in  the 
posture  of  attention,  humility  and  fiiith!  each  one  of  us 
ready  to  say — "Speak,  Lord!  for  thy  servant  heareth;"']' 
and  expecting  a  message  from  God  with  immediate  appli- 
cation to  ourselves. 


PART  XII. 

89.  FOR  EVER,  O  LORD,  THY  WORD  IS  SETTLED  IN  HEAVEN. 

90.   THY    FAITHFULNESS    IS    UNTO    ALL    GENERATIONS; 

THOU  HAST  ESTABLISHED  THE   EARTH,  AND  IT  ABIDETH. 

91.   THEY   CONTINUE    THIS    DAY  ACCORDING    TO  THINE 

ORDINANCES,  FOR  ALL  ARE  THY  SERVANTS. 

The  view  of  the  Christian  should  not  be  confined  to  his 
own  individual  state.  He  will  find  it  both  useful  and  en- 
livening to  take  an  extended  survey  of  the  operations  of 
God  in  his  creation,  and  it  will  lead  him,  as  it  here  led 
David,  to  magnify  the  attributes  of  God,  and  especially 
that  of  his  unchanging  faithfulness.  Indeed,  when  we 
contemplate  a  creation  in  ruins,  a  world  in  rebellion 
against  its  Maker,  all  failing  of  the  grand  end  of  their 
existence,  we  should  be  at  a  loss  to  account  for  their  con- 
tinuance, but  "  because  his  faithfulness  is  unto  all  gens- 
rations."  But  how  different  is  the  contemplation  of  the 
Christian  from  the  philosopher!  His  is  not  a  mere  cold, 
speculative  admiration,  but  in  order  that  he  may  discover 
some  new  view  of  the  faithfulness  of  God,  as  the  ground 
of  his  own  dependence.  And  he  finds  the  unchangeable- 
ness  of  the  word  of  God  a  real  support  to  his  soul — "  Con- 
cerninjr  thy  testimonies,  I  have  known  of  old  that  thou  hast 
founded  them  forever.  Thy  word  is  true  from  the  begin- 
ning, and  every  one  of  thy  righteous  judgments  endureth 
for  ever.":j:  Every  promise  rests  upon  this  solid  foundation 
— "  Heaven  and  earth  shall  pass  awa}^,  but  my  word  shall 
not  pass  away."§     And  if  any  farther  proof  of  his  faith- 

*  Comp.  Judi^es  iii.  20.      t  1  Sam.  iii.  9,  10.      t  Verses  152,  160.      Comp. 
1  Peter  i.  25.     §  Comp.  Luke  xxi.  28—33. 


172  EXPOSITION  OF  PSALM  CXIX. 

fulness  were  needed,  we  sliall  find  it  in  the  observation 
that  "all  things  continue  as  they  were  from  the  beginning 
of  the  creation'^* — a  token  of  his  covenant  with  nature, 
that ''  while  the  earth  remaineth,  seed  time  and  harvest,  and 
cold  and  heat,  and  summer  and  winter,  and  day  and  night 
shall  not  cease "f — and  an  emblem  of  his  covenant  with  the 
seed  of  David,  that  he  "  will  not  cast  them  off  for  all  that 
they  have  done.'':}:  In  this  widely-extended  universe,  "  all 
are  his  servants."  "  The  stars  in  their  courses" — '^  fire  and 
hail,  snow  and  vapours,  stormy  winds,  fulfil  his  word.  He 
sendeth  forth  his  commandment  upon  earth:  his  word  run- 
neth very  swiftly. "§  Man— the  child  of  his  Maker || — 
"created  in  his  imnge"<^[ — destined  for  his  glory** — is 
the  only  rebel  and  revolter  in  the  earth.  Most  affecting  is 
the  appeal  that  God  himself  is  constrained  to  make  concern- 
ing him:  ''  Hear,  0  heavens,  and  give  ear,  0  earth;  for  the 
Lord  hath  spoken.  I  have  nourished  and  brought  up  chil- 
dren, and  they  have  rebelled  against  me!"|-t 

But  what  practical  lesson  may  we  derive  from  this  con- 
templation! It  may  teach  us  the  end  for  which  we  are 
created — "to  be  his  servants."  It  may  serve  to  show  us 
the  reason  "  that  we  are  not  consumed."  "  I  am  the  Lord, 
I  change  not."±:}:  It  should  remind  sinners  how  vain  are 
their  secret  hopes,  that  God's  word  will  fail  of  accomplish- 
ment— "  Forever,  0  l^ord!  thy  word  is  settled  in  heaven." 
It  should  remind  the  Lord's  people  of  the  security  of  their 
hopes — "Thy  faithfuhiess  is  unto  all  generations.  For  I 
have  said — ]\Iercy  shall  be  built  up  for  e\er;  thy  faith- 
fulness shalt  thou  establish  in  the  very  h.eavens."§§  The 
decrees  of  the  kings  of  the  earth  are  "settled"  on  earth, 
and  therefore  are  exposed  to  all  the  variations  and  weak- 
ness of  a  changing  world.  They  may  be  revoked  by  them- 
selves or  by  iheir  successors,  or  die  away  of  themselves. 
Even  the  boasted  basis  of  the  "law  of  the  Medes  and  Per- 
sians that  altereth  not,"||||  is  discovered  to  be  an  empty 
sound,  and  long  since  has  been  swept  away  into  oblivion. 
But  while  "the  word  settled  "  on  earth  has  "  waxed  old 
like  a  garment,  and  perished,"  "  the  word  settled  in  hea- 

*  2  Peter  iii.  4.  i  Gen.  viii.  22.  t  Jer.  xxxi.  3.'),  3G,  xxxiii.  20,  21 ,  25,  26. 
§  Judges  V.  20.  Psabii  cxlviii.  8;  cxlvii.  15.  ||  Deut.  xxxii.  G.  H  Gen.  i.  27, 
V.  1.      *Msa.  xliii.  7.      tt  Jsa.  i.  2.      n  Mai.  iii.  C      §§  Psalm  IxxxLx.  2. 

IIIIDan.  vi.  «. 


VERSES  89,  90,  91.  173 


and  remaineth  as  the  throne  of  God  himself — unsliaken 
and  eternal — exhibiting  the  foundation  of  ihe  believer's 
hope  and  of  the  unbeliever's  terror,  to  be  alike  unalterably 
fixed. 

Bat  we  may  also  take  occasion  to  remark  the  foreknow- 
ledge as  well  as  tiie  faithfulness  of  God.  From  the  eter- 
nity that  is  past  as  well  as  for  the  eternity  that  is  to  come 
'•  thy  word  is  settled  in  henven."  Before  this  fair  creation 
was  marred,  yea,  before  it  was  called  into  existence,  its 
ruin  was  foreseen,  ami  a  remedy  provided.  "The  Lamb 
was  slain  from  the  foundation  of  the  world"*  and  fore-or- 
dained beforet  that  era.  Coeval  with  this  period  a  people 
were  '•  chosen  in  him, '-'J  and  "  tor  ever  the  word  was  set- 
tled in  heaven" — "All  that  the  Father  <2;iveth  me  shall 
come  to  77ie."§  In  regard  also  to  the  establishment  of  the 
Redeemer's  kingdom  upon  earth,  the  decree  is  declared 
— however  earth  and  hell  may  combine — "  Yet  have  1  set 
my  king  upon  my  holy  hill  orZion."||  And  what  a  blessed 
encouragement  to  perseverance  in  the  grand  work  of  bring- 
ing back  "the  lost  sheep  of  the  house  of  Israel, "IF  and 
those  "other  sheep"  with  them  "  which  are  not  of  this 
fold"** — that  we  do  not  depend  upon  the  earnestness  of 
our  prayers,  the  wisdom  of  our  plans,  and  the  diligence  of 
our  endeavours,  but  upon  "the  word"  which  "is  for  ever 
settled  in  heaven." 

"The  Redeemer  shall  come  to  Zion,and  unto  them  that 
turn  from  transgression  in  Jacob,  saitfi  the  Lord.  As  for 
me,  this  is  my  covenant  with  them,  saith  the  Lord  —  My 
Spirit  that  is  upon  thee,  and  my  words  which  I  have  put  in 
thy  mouth,  shall'  not  depart  out  of  thy  mouth,  nor  out  of 
the  mouth  of  thy  seed,  nor  out  of  the  mouth  of  thy  seed's 
seed,  saith  the  Lord,  from  henceforth  and  for  ever."f  f 

"  I  have  sworn  by  myself,  the  word  is  gone  out  of  my 
mouth  in  righteousness,  and  shall  not  return, — That  unto 
me  every  knee  shall  bow,  every  tongue  shall  swear.":}: :j: 

*  Rev.  xiii.  8.  t  1  Peter  i.  20.  |  Eph.  i.  4.  §  John  vi.  37.  ||  Fsalm  ii. 
6—8.     IT  Matt.  XV.  24.     **  John  x.  JG.     tt  Isa.  lix.  20,  21.     \\  Isa.  xlv.  23. 

16*    ' 


174  EXrOSITION  OF  PSALM  CXIX. 

92.    UNLESS  THY  LAW  HAD   BEEN  MY  DELIGHT,   I  SHOULD  THEN 
HAVE  PERISHED  IN  MINE  AFFLICTION. 

How  man}'  a  false  professor  has  been  tried  and  cast  by 
the  hour  of  affliction.  13ut  when  the  servant  of  God  by 
his  imparted  grace  has  stood  firm  in  this  hour— when  he 
has  proved  himself  so  "  good  a  soldier  of  Jesus  Christ"*  as 
to  choose  rather  to  be  ''  consumed  upon  earth/'t  than  to 
shrink  from  his  profession,  it  is  an  earnest  that  his  Saviour 
will  "lift  him  up,  and  not  make  his  foes  to  rejoice  over 
him. "I  It  is  the  established  rule  of  the  kingdom  of  Christ 
— "  Them  that  honour  me  I  will  hoQOur."§  And  therefore 
"  because  thou  hast  kept  the  word  of  my  patience,  I  also  will 
keep  thee  from  the  hour  of  temptation,  which  shall  come 
upon  all  the  world,  to  try  them  that  dwell  upon  the  earth. "|| 
The  nature  of  the  support  vouchsafed  is — "  Not  as  the  world 
giveth,  give  I  unto  you."'lf  Nor  can  the  world  conceive 
the  present  peace  and  enjoyment  of  the  soul,  bowed  down, 
indeed,  and  overwhelmed  with  accumulated  afflictions,  but 
to  whom  God  has  made  his  word  a  delight.  There  are,  per- 
haps, seasons  when  the  believer's  real  character  is  hidden 
from  the  world, but  the  hour  of  trial  makes  it  abundantly  evi- 
dent, both  what  the  gospel  can  do  for  him,  and  what  a  lost 
creature  he  would  have  been  without  it.  Utterly  "  vain  "  at 
such  a  season  '•  is  the  help  of  man"** — as  if  we  should  see 
our  friend  sinking  in  the  mighty  water,  while  we  were 
standing  upon  the  shure  unable  to  offer  assistance.  Jiut  for 
the  support  of  the  word  of  God,  Jonah,  probably,  would  have 
*•  perished  in  his  affliction."  In  the  belly  of  the  fish,  as  in 
*•  the  belly  of  hell,"  he  appears  to  have  recollected  the  expe- 
rience of  David  under  deep  and  awful  desertion,  and  in 
taking  the  language  of  the  Psalmist  out  of  his  mouth,  as 
descriptive  of  his  own  dark  and  terrific  condition,  a  ray  of 
light  and  hope  darted  upon  his  dungeon  walis.ff  Indeed, 
we  catmot  conceive  l^ow  a  sinner  can  uphold  himself  in 
his  trials,  who  knows  nothing  of  the  support  and  comfort 
of  the  word  of  God.  We  cannot  wonder  that  he  should 
often  "perish  in  his  aflliction,"  '-his  soul  choosing  strang- 

•^  2  Tim.  ii.  n.  t  Verse  87.  t  Psalm  xxx.  1.  §  1  Sam.  ii.  30.  11  Rev. 
iii.  10.     11  John  xiv.  27.     *"  Psalm  cvi.  8. 

tl  Jonah  ii.  8,  with  Psalm  xlii.  7.  The  phraseology  in  the  Ixx.  is  identical, 
as  if  it  were  a  clear  and  distinct  recollection  of  the  Psahnist's  expressions  when 
describing  his  own  state  of  desertion. 


VERSE  92.  175 

gling  and  death,  rather  than  life.*'*  There  is,  however, 
no  sLijDport  to  be  do'ived  even  from  ihe  word  of  God,  "  un- 
less it  is  our  deliglU."!  The  mere  form  of  reading  its 
contents,  with  whatever  diligence  and  perseverance  it  may 
he  observed,  communicates  nothing  of  its  tried  consola- 
tions. No  man  ever  found  himself  the  better  or  the  hap- 
pier for  the  mere  performance  of  the  outward  duty.  It  is 
the  spiritual  application  of  its  instruction,  received  in  an 
humble,  teachable,  prayerful  frame,  that  can  alone  realize 
its  hicavenl}'  support  and  elevated  enjoyment.  It  is  then 
read  as  a  reality,  and  taken  as  a  cordial,  and  the  tempe.^t- 
tossed  soul,  in  casting  anchor  upon  if,  cries — ''Remember 
thy  word  unlo  thy  servant,  upon  which  thou  hast  caused 
me  to  hope.":}:  Each  promise  of  the  word  is  a  stall',  able, 
if  we  have  faith  to  lean  upon  it,  to  bear  our  wliole  weight 
of  sin,  and  care,  and  trial. §  If,  then,  we  are  "born  to  trou- 
ble as  the  sparks  fly  upward,""!!  how  important  does  it  seem 
to  lay  in  a  store  of  supply  from  this  inexhaustible  treasury 
against  the  time  when  all  human  support  will  be  found  un- 
availing. The  riches  of  this  treasure,  as  we  have  before 
had  occasion  to  observe,  are  riches  of  Christ,  and  therefore 
meditation  upon  those  parts  of  the  law,^[  which  mark  his 
person,**  his  character,  offices,tt  J'^e,;-}:  sutrerings,§§  and 
deaih,!|||  resurrection  and  glory. ^f^|^  together  with  the  pro- 
mises and  encouragements  directly  flowing  from  this  bless- 
ed subject — should  be  most  of  all  familiar  to  our  minds,  as 
that  field  which  is,  and  must  be,  and  ever  has  been  found 
to  be  richly  furnished  with  every  source  of  delight  and 
every  ground  of  support. 

*.Iobvii.  15. 

i  'Deliglits' — instar  omnium— instead  of  all  manner  of  delights. 

t  Verse  49. 

§  It  was  the  speech  of  a  holy  man — after  God  had  made  that  sweet  place 
(Matt.  xi.  '28,)  the  messenger  to  open  his  dungeon  of  soul-trouble,  and  bring  him 
into  that  light  of  inward  joy— that  he  had  better  be  without  meat,  drink,  light, 
air,  earth,  life,  and  all,  than  without  this  one  comfortable  Scripture.  'If  one 
single  promise'— as  Gurnall  sweetly  remarks,  in  giving  this  story— 'like  an  ear 
of  corn  rubbed  in  the  hand  of  lliith,*and  applied  by  the  Spirit  of  Christ,  can  atlcjrd 
such  a  full  satisfying  meal  of  joy  to  the  hunger-bitten  pining  soul,  O  what  price 
can  we  set  upon  the  whole  field  of  Scripture,  which  stands  so  thick  with  promises 
every  way  as  cordial  as  this.' — Gurnall  on  Eph.  vi.  17. 

I!  Job  V.  7. 

it  Such  as  Isaiah  liii.,  which,  in  the  compass  of  a  single  chapter,  sketches  out 
his  whole  history.     See  below. 

**  Isa.  liii.  1,  '2.  tt  Ibid.  ver.  i,  5,  12.  U  Ibid.  ver.  3.  §  §  Ibid.  ver.  7-1). 
nil  Ibid.  ver.  10.     ITU  Ibid.  ver.  10—12. 


176  EXPOSITION  OF  PSALM  CXIX. 


93.  I  WILL  NEVER  FORGET  THY  PRECEPTS,  FOR  WITH  THEM  THOU 
HAST  QUICKENED  ME. 

An  admirable  resolution  to  form!  the  blessed  fruit  of 
what  he  had  just  acknowledged  of  the  quickening  power 
of  the  word  in  his  deep  affliction.  Some  time  before,  he 
had  mentioned  its  extraordinary,  and,  indeed,  supernatural 
efficacy — "Thy  word  hath  quickened  me."*  Here  he  most 
distinctly  mentions  it  as  the  instrument,  not  the  agent — 
"With  them  thou  hast  quickened  me."  The  commence- 
ment of  spiritual  life  in  the  soul,  and  whatever  liveliness 
we  may  feel  in  the  daily  exercise  of  that  life,  we  must  trace 
to  the  working  of  the  Spirit  of  God,  opening  our  hearts  to 
understand,  love,  and  live  in  the  way  of  the  Lord's  pre- 
cepts. Else  why  does  not  the  effect  immediately  and  in- 
variably follovv?  Why  is  it  that  we  have  to  lament  that 
so  few  are  quickened  ?  Perhaps,  believer,  many  around 
you  have  heard  the  word  and  been  privileged  with  the 
same  opportunities  of  gracious  influence,  but  unto  none  of 
them  was  the  quickening  power  applied  but  unto  yourself, 
the  most  unlikely  and  unworthy  of  all.f  And  have  not 
the  precepts  since  been  as  "wells  of  salvation,"  channels 
of  life,  refreshment,  consolation  to  your  souls?  lively  in 
themselves,  and  lively  to  you:  working  life  to  all  the  pow- 
ers of  your  soul?  Surely  then  3'ou  will  say — "  I  will  never 
forget  thy  precepts."  The  leaves  of  the  word  of  God  are 
the  leaves  of  the  tree  of  life,  as  well  as  of  the  tree  of  know- 
ledge ;  not  only  enlightening  the  path,  but  supplying  life 
for  daily  walk  and  progress,  so  that  the  times  when  we 
have  been  most  diligent  in  our  inquiries,  meditation  and 
obedience  in  the  word  of  God,  have  been  uniformly  the 
seasons  of  our  most  lively  refreshment  and  consolation. 
We  find  persons  who  are  unconcerned  about  their  souls, 
however  prudent  and  watchful  they  may  be  about  their 
worldly  interest,  and  however  accurate  their  memories  in 
storing  up  any  thing  that  ma}^  turn  to  their  temporal  ad- 
vantage, remarkably  slow  in  retaining  the  truths  of  God's 
word.  They  complain  of  their  short  memories,  and  rest 
in  what  they  imagine  a  natural  infirmity,  although  con- 
scious that  this  excuse  does  not  apply  to  any  other  part  of 

*  Verse  50.  t  Compare  Luke  iv.  25,  26. 


VERSE  94.  177 

their  character.  But  what  wonder  is  it,  that  their  inemo- 
ries  are  so  treacherous?  The  word  of  God  is  not  precious 
to  them:  they  own  no  obligation  to  it:  they  have  no  ac- 
quaintance with  it.  It  has  no  j)lace  in  their  affections,  and 
therefore  but  little  abode  in  their  recollections. 

Perhaps,  however,  the  child  of  God  may  be  needlessly 
harassed  by  apparent  unfaithfulness  to  the  resolution  ex- 
pressed in  this  verse,  or  by  repeated  failures  in  his  attempts 
literally  to  keep  it.  Often  is  he  distressed  by  the  thought 
of  his  want  of  recollection  of  divine  things,  and  his  ina- 
bility to  preserve  an  accurate  view  of  what  has  been  pre- 
sented to  his  mind.  But  the  benefit  of  the  word  must  not 
be  estimated  by  what  remains  in  the  memory,  so  much  as 
by  the  effect  that  has  been  produced  upon  the  heart.  The 
power  of  the  word  may  have  darted  through  the  mind,  as 
a  flash  of  lightning  that  strikes  and  is  gone,  and  yet  the 
hardness  of  the  heart  may  be  melted,  and  the  passing  flash 
may  have  marked  a  dubious  path  with  a  ray  that  will  lead 
on  the  humble  inquirer  to  the  light  of  perfect  day.  If  the 
quickening  power  remains  in  the  heart,  the  precepts  are 
not  forgotten,  even  though  the  memory  should  have  failed 
to  retain  them. 

But  have  we  not  sometimes  found  the  word  come  with 
peculiar  application  either  in  the  way  of  conviction,  direc- 
tion, or  encouragement?  Let  a  special  mark  be  put  upon 
that  word  with  this  seal — '  I  will  never  forget  thy  precepts. 
It  may  be  of  signal  use  in  some  hour  of  temptation.  I'he 
same  Spirit  that  breathed  before  upon  the  word,  may  breathe 
again;  if  not  with  the  same  present  sensible  power, yet  with 
a  recollection  of  the  past  that  will  be  a  ground  of  seasonable 
support.' 

94.  I  AM  THINE  ;  SAVE   ME  ;    FOR  I  HAVE   SOUGHT  THY 
PRECEPTS. 

What  a  high  and  honourable  character  is  stamped  upon 
the  meanest  believer  in  the  church  of  God  !  the  unalienable 
property*  and  portionf  of  his  Lord  !  the  "  workmanship":}: 
of  his  hand — the  purchase  of  his  blood§ — given  to  him  by 
his  Father|| — "preserved  in  Christ  Jesus,  and  called."^! 
The  evidence  of  hischaracteris  found  in  "seekingthe  Lord's 
precepts."     It  is  clearly  known  ^<  whose  we  are,"  by  ob- 

*  ]  Cor.  iii.  23.  t  Deut.  xxxii.  0.  t  Eph.  ii.  10.  §  Acts  xx.  28.  1  Cor- 
vi.  19,  20.     II  John  xvii.  G,  1 1.    11  Judc  J. 


178  EXPOSITION  OF  rSALM  CXIX. 

scrvin<r  "whom  we  serve."*  ''His  servants  ye  are  to  whom 
ye  obey."t  *'  Know  that  the  Lord  hath  set  apart  him  that 
is  godly  for  himself." if  "The  carnal  mind  is  not  subject 
to  the  law  of  God,  neither  indeed  can  be.  So,  then,  they 
that  are  in  the  flesh  "  can  have  no  natural  inclination  to- 
wards the  Lord's  precepts.§  Whenever,  then,  a  new  bias 
is  introduced  into  the  heart,  the  influence  of  wliich  is  visi- 
ble in  a  renewed  life  and  conduct,  we  cannot  mistake  the 
touch  and  influence  of  grace  from  above,  and  a  seal  and 
stamp  of  the  Lord's  interest  in  us.  This  may  well  furnish 
a  powerful  plea  at  the  throne  of  grace — "I  am  thine ;  save 
me."  Thou  hast  saved  me,  "thou  hast  delivered  my  soul 
from  death:  wilt  thou  not  deliver  my  feet  from  falling?"|| 
Save  me  from  the  love  of  sin,  from  the  daily  guilt  and  power 
of  sin.  Save  me  from  the  temptations  and  snares  that  sur- 
round me:  from  the  treachery  of  my  own  foolish  heart. 
Save  me  from  all  these,  and  from  all  besides,  which  thou 
seest  insnaring  to  my  soul.  If  I  am  not  thine,  what  means 
this  desire,  this  endeavour  to  "seek  thy  precepts  .^"  What 
mean  the  moments  of  communion  with  thee,  that  I  have 
been  privileged  to  enjoy?  What  mean  the  yet  unsatisfied 
desires  after  a  conformity  to  thine  image?  Lord,  was  it 
not  thine  own  act,  thy  free  and  sovereign  act,  that  made  me 
thine?  I  would  humbly  plead  it.  Save  me,  because  thou 
hast  brought  thy  salvation  near  to  me,  and  sealed  me  thine. 
I  need  mercy  to  begin  with  me:  mercy  to  accompany  me; 
mercy  to  abide  with  me  for  ever.  "I  am  thine;  save 
me."  And  then,  to  give  irresistible  energy  to  our  plead- 
ing with  God,  let  us  only  consider  that  the  object  of  our 
supplications  was  the  sole  purpose  that  brought  down  the 
Son  of  God  from  heaven — "  I  came  down,"  said  he,"  from 
heaven,  not  to  do  my  own  will,  but  the  will  of  him  that 
sent  me.  And  this  is  the  Father's  will  which  hath  sent  me, 
that  of  all  which  he  hath  given  me  I  should  lose  nothing."^ 
Of  this  purpose  he  was  enabled  to  testify  at  the  conclusion 
of  his  work.  "  I'hose  that  thou  gavest  me  I  have  kept,  and 
none  of  them  is  lost,  but  the  son  of  perdition."**  Can  we 
then  bring  our  character  to  this  test,  that  we  "  seek  his  pre- 
cepts?" Is  it  the  way  in  which  we  love  to  walk  ?  Then 
let  us  not  desist  from  our  plea  before  God,  until  our  heart 
listens  to  the  voice  of  love,  centring  every  blessing  of  cre- 

*  Acts  xxvii.  23.     t  Rom.  vi.  1 0.     t  Psalm  iv.  3.     §  Rom.  viii.  7,  8.     ||  Psalm 
Ivi.  13.     H  John  vi.  38,  39.    **  John  xvii.  12;  xviii.  9. 


TERSE    95.  179 

ation,  redemption,  and  heavenly  calling,  in  the  privilege  of 
adoption — "Thus  saiih  the  Lord,  that  created  thee,  0  Jacob, 
and  he  that  formed  thee,  0  Israel:  Fear  not,  for  1  have  re- 
deemed thee:  I  have  called  thee  by  thy  name,  tfiou  art  mine. 
Thou  art  my  servant:  0  Israel,  thou  shalt  not  be  forgotten  of 
me.  1  have  blotted  out  as  a  thick  cloud,  thy  transgressions, 
and  as  a  cloud,  thy  sins."*  I  have  regarded  this  thy  plea. 
1  have  heard  this  thy  prayer — "I  am  thine;  save  me.''t 

95.    THE   WICKED  HAVE  WAITED  FOR  ME   TO    DESTROY  ME  ;    BUT  I 
WILL  CONSIDER  THY  TESTIMONIES. 

In  former  verses  of  this  most  interesting  Psalm  we  find 
the  same  danger  alluded  to,  the  same  refuge  sought,  and  the 
same  support  evidently  experienced.];  Indeed  this  is  the 
constant  character  of  the  believer's  walk — enduring  the  en- 
mity of  the  ungodly  world,  and  seeking  his  refuge  in  the 
word  of  God — in  the  resources  of  peace  and  the  hiding- 
place  of  safety  to  which  that  blessed  word  directs  him. 
We  need  only  here  remark  the  striking  proof  of  the  irre- 
concilable variance  between  the  world  and  God,  that  what- 
ever may  be  conceived  most  contrary  to  God  is  encouraged 
by  the  spirit  of  the  world,  while  God's  own  image  in  his 
people  is  exposed  to  continual  persecution  and  contempt. 
Yet  the  believer  finds  his  strong-hold  impregnable,  when 
he  turns  to  the  word  of  God;  and  while  he  is  ready  to  say 
— "  My  soul  is  among  lions  ''§ — he  can  testify,  to  the  asto- 
nishment of  the  world — '•  My  God  hath  sent  his  angel,  and 
hath  shut  the  lions'  mouth,  that  they  have  not  hurt  me."l| 
He  hears,  indeed,  the  roaring  of  the  winds  and  waves,  but 
he  hears  also  the  voice  speaking  to  his  agitated  mind — 
"Peace,  be  still. "^  Perhaps  the  experience  of  trial  and 
support  here  described  may  furnish  a  striking  illustration  of 
that  beautiful  promise — "  He  that  believeth  shall  not  make 
haste."**  He  whose  hope  is  firmly  fixed  on  that  "tried  cor- 
ner-stone," which  God  himself  hath  "laid  in  Zion,  as  a  sure 
foundation" — "shall  not  be  greatly  moved" — nay, he  "shall 
not  be  moved  "ff  at  all,  by  the  machinations  of"  the  wicked 
lying  in  wait "  for  his  destruction.    In  the  hour  of  approach- 

*  Isaiah  xlii.  1 ;  xliv.  21 ,  '22.  t  The  same  plea  is  urged  in  prayer,  Ps.  cxliii. 
12;  Ixxxvi.  2.  Margin.  Compare  also  verse  125.  t  Verses  78,  87.  §  Psalm 
Ivii.  4.  11  Dan.  vi.  22.  IT  Mark  iv.  29.  **  Isaiah  xxviii.  16.  tt  Psalm  Ixii. 
2,  6.  His  confidence  seems  to  have  increased,  as  he  recollected  his  support — "  I 
shall  not  be  greatly  moved — /  shall  not  be  moved.^* 


180  EXPOSITION  OF  PSALM  CXIX. 

ing  difficulty,  instead  of  perplexing  himself  with  successive 
expedients  for  his  safety  (sought  more  from  human  contri- 
vance, than  from  asking  counsel  at  the  mouth  of  God,)  he 
"possesses  his  soul  in  patience,"  and  calmly  commits  all 
events  to  the  Lord.  Such  a  man  "shall  not  be  afraid  of 
evil  tidings:  his  heart  is  fixed, trusting  in  the  Lord."*  *This 
trust  is  grounded  on  the  word  of  God  revealing  his  power 
and  all-sufficiency,  and  withal  his  goodness,  his  offer  of  him- 
self to  be  the  stay  of  the  soul,  commanding  us  to  rest  upon 
him.  People  wait  on  I  know  not  what  persuasions  and  as- 
surances; but  I  know  no  other  to  build  faith  on,  but  the 
word  of  promise,  the  truth  and  faithfulness  of  God  opened 
up,  his  wisdom,  and  power  and  goodness,  as  the  stay  of  all 
those  that,  renouncing  all  other  props,  v,'ill  venture  on  it 
and  lay  all  upon  him.  "He  that  believes  sets  to  his  seal 
that  God  is  true;"  and  so  he  is  sealed  for  God,  his  portion 
and  interest  secured.  "If  you  will  not  believe,  surely  ye 
shall  not  be  established."! 

But  it  is  "the  considering  of  the  Lord's  testimonies,"  that 
draws  out  these  blessings  of  refuge  and  comfort.  There 
must  be  the  habit  of  the  soul  fixed  upon  them,  as  "tried 
words,  purified  seven  times  in  the  fire."t  And  in  this  frame 
of  mind  the  child  of  God  is  enabled  to  say — "  I  will,"  un- 
der all  distresses,  all  circumstances  of  trial,  or  even  of  dis- 
may, "  consider  thy  testimonies  "  — "  i  will  consider"  the 
faithfulness  of  those  blessed  declarations — "  There  shall  not 
a  hair  of  your  head  perish.  Touch  not  mine  anointed. "§ 
For  "he  that  toucheth  you  toucheth  the  apple  of  mine 
eye  "|| — and  thus  with  this  armour  of  defence — this  stay  of 
support — I  shall  not  be  afraid,  even  should  I  hear  the  "  evil 
tidings,"  that  "the  wicked  have  waited  for  me  to  destroy 
me."  Or  even  if  I  should  be  destroyed,  I  know  that  thy 
testimonies  cannot  fail.  I  know  that  my  rock  is  perfect — 
"  that  there  is  no  unrighteousness  in  him,"lf  and  therefore, 
"though  a  host  should  encamp  against  me,  my  heart  shall  not 
fear,  though  war  should  rise  against  me,  in  this  will  I  be  con- 
fident."** Whether,  then,  I  am  delivered  from  the  wicked 
and  "live,  I  live  unto  the  Lord;"  or  whether  I  fall  into  their 
snare,  and  "die,  I  die  unto  the  Lord,"tt  for  "I  will  consi- 
der thy  testimonies,"  and  rest  assured,  that  all  thy  purposes 

*  Ps.  cxii.  7.  t  Leighton's  Works,  iii.  256,  257.  t  Ps.  xii.  6.  P.  Trans. 
§  Luke  xxi.  18.  Psalm  cv.  15.  ||  Zech.  ii.  8.  IT  Psalm  xcii.  15.  **  Psalm 
xxvii.  3.     1 1  Rom.  xiv.  8. 


VERSE  96.  181 

shall  be  accomplished  concernin«>;  me,  as  thou  hast  said — "  I 
will  never  leave  thee,  nor  forsake  thee."*  And  thus  ^'thou 
wilt  keep  him  in  perfect  peace,  whose  mind  is  stayed  on 
thee,  because  he  trusteth  in  thee."t 

96.    I  HAVE  SEEN  AN  END  OF  ALL  PERFECTION:    BUT  THY  COM- 
MANDMENT IS  EXCEEDING  BROAD. 

As  the  blessed  fruit  of  his  ^'  considering  the  Lord's  testi- 
monies," the  believer  never  fails  to  gain  a  fresh  and  deeper 
insight  into  their  character.     He  marks  them  to  be  stamped 
with  a  perfection  to  which  no  words  or  works  of  man  can 
put  in  their  claim.     The  world,  indeed,  in  its  boasted  stores 
of  wisdom  and  enjoyment,  often  extorts  this  confession  from 
its  votaries — 'U  have  seen  an  end  of  all  perfection."     "In 
much  wisdom  is  much  grief.":}:     Its  sources  of  happiness 
are  equally  unsubstantial.     After  they  have  feasted  on  its 
delicacies,  mixed   in  all  its  indulgences,  and,  like  the  King 
of  Jerusalem,  *'not  withheld  from  their  heart  any  joy,"  their 
judgment  pronounces  the  verdict — "Behold  !  all  was  vanity 
and  vexation  of  spirit."§     How  striking  is  the  proof  of  the 
reluctance  with  which    the   heart  turns  to  God,  that  the 
world  should  be  first  tried  to  the  very  uttermost,  before  even 
the  cry  is  heard   turning  back  to  him — "Return   unto  thy 
rest,  0  my  soul."||     All  besides  is  emptiness — a  shadow — 
a  bubble — a  nothing.     The  disappointment,  however,  of  all 
expectation  from  the  world,  will  be  at  once  forgotten,  when 
we  turn  to  the  "commandment"  of  God.     Here  we  find  our 
whole  duty  to  our  God,  our  neighbour  and  ourselves,  laid 
open  before  us — commanding  without  abatement,  and  for- 
bidding without  allowance — making  no  excuse  for  ignorance, 
frailty, or  forgetfnlness.     This  is  "perfection"  of  which  we 
never"  see  an  end."    Every  fresh  view  opens  not  the  extent, 
but  the  immensity  of  the  field,  and  compels  us  at  length  to 
shut  up  our  inquiries  with  the  adoring  acknowledgment — 
"Thy  commandment  is  exceeding  broad."  Something.how- 
ever,  of  its  immeasurable  latitude  is  seen,  in  remarking  that 
it  reaches  not  only  to  every  species  of  crime,  but  to  every 
thing  tending  towards  it.     Its  various  parts  are  formed  into 
one  seamless  piece,  so  that  no  particle  can  be  separated  with- 
out injury  to  the  whole.     As  all  the  curtains  of  the  taber- 
nacle, connected  by  tachesand  loops,  made  but  one  covering 

*  Heb.  xiiL  5.    t  lsa..Xxvi.  3.    t  Eocl  i.  IB.    §  Eccl.  ii.  10, 1 1 .    ||  Fs. cxvi.  7. 
17 


182  EXPOSITION  OF  PSALM  CXIX, 

for  the  ark,  and  the  loosening  or  disjunction  of  the  smallest 
point  disannulled  the  fitness  of  the  whole,  so  it  heloDgs  to 
the  perfection  of  the  commandment  of  God,  that  "whoso- 
ever shall  keep  the  whole  law,  and  yet  offend  in  one  point, 
he  is  guilty  of  all."*  The  spirituality  of  its  requirements 
is  equally  illustrative  af  its  Divine  perfection.  An  angry 
look  is  murdefjt  an  unchaste  desire  adultery,t  the  "stum- 
bling-block of  iniquity ''§ — "covetousness"|[  in  the  heart — 
is  idolatF)',  the  thought^f  as  well  as  the  act,  the  first  con- 
ception of  sin  as  well  as  the  after  commission  brings  in  the 
verdict — Guilty — Death.  Faith  is  marked  as  the  princi- 
ple,** and  the  glory  of  God  as  the  endtt  of  all  acceptable 
obedience. 

But  will  the  Christian  complain  of  the  "exceeding  breadth 
of  the  commandment?"  VVill  he  wish  to  be  subject  to  a 
less  severe  scrutiny — to  a  more  lenient  administration? 
Oh  no!  He  loves  it  for  its  extent,  and  for  its  purity;  and 
as  he  has  been  graciously  taught  the  way  to  God,  and  taught 
to  believe  in  him,  who  hath  stood  in  his  place  to  "redeem 
him  from  its  curse,"  j:j:  he  rejoices  alike  in  the  breadth  of 
its  requisitions,  the  comprehensiveness  of  its  obligations, 
and  the  narrowness  of  its  liberty  for  indulgence.  And  thus 
the  contemplation  of  it  has  lost  its  terrors  in  the  recollec- 
tion that  the  gospel  of  the  Saviour  meets  its  full  demands. 
Broad  as  it  may  be,  the  love  that  has  fulfilled  it  is  immea- 
surable. 

But  if  you,  Reader,  have  learnt  the  exceeding  breadth 
and  spirituality  of  the  law,  (the  first  lesson  that  is  taught 
and  learnt  in  the  school  of  Christ)  your  views  of  yourself  and 
your  state  before  God  will  be  totally  changed.  Before,  you 
were  "thanking  God"  in  your  heart  "that  you  were  not 
as  other  men  are."  Now  you  will  be  "smiting  upon  your 
breast,  saying,  God  be  merciful  to  me  a  sinner  !"§§  Before, 
perhaps,  you  might  have  thought  yourself,  "touching  the 
righteousness  which  is  of  the  law,  blameless."  But  now 
you  will  be  ready  to  glory  in  your  new  and  more  enlightened 
choice — "What  things  were  gain  to  me,  those  I  counted 
loss  for  Christ."||||  Once  you  considered  yourself  "alive," 
when  you  were  really  dead.  Now  that  "the  commandment 
is  come"  in  its  heart-searching  spirituality  and  conviction  to 

*  James  ii.  1 0,  11 .  t  Matt  v.  21 ,  22.  Comp.  1  John  iii.  1 5.  i  Matt.  v.  27. 
§  Ezek.  xiv.  7.  ||  Eph.  v.  5.  IT  Prov.  xxiv.  9.  Comp.  Prov.  xxiii.  7.  **  Heb. 
xi.  6.    ♦  i  1  Cor.  X.  3 1 .    U  GaL  iU.  13.     §  §  Luke  xviii.  9—1 3.    1|  ||  Phil.  iii.  6, 7. 


VERSE    97.  183 


your  soul,  you  "  die,"*  that  you  may  live.  Blessed  change 
from  the  law  to  the  gospel — "from  death  to  life!"  "I  through 
the  law  am  dead  to  the  law,  that  I  might  live  unto  God."t 


PART    XIII. 

97.  OH  !  HOW  LOVE  I  THY  LAW  !  IT  IS  MY  MEDITATION  ALL  THE  DAY* 

Mark  the  man  of  God  giving  utterance  to  his  feelings  of 
heavenly  delight — expressing  most  by  intimating  that  he 
cannot  adequately  express  what  he  desires.  Not,  however, 
that  he  speaks  ^'  in  the  confidence  of  boasting,"  but  as  if 
unable  to  restrain  his  acknowledgments  of  divine  influence 
springing  up  in  his  heart — "Oh!  how  love  1  thy  law!" 
And  we  need  scarcely  observe  this  experience  as  most  dis- 
tinctive of  a  spiritual  character.  The  professor  may  read 
and  understand,  and,  as  far  as  external  regard  is  concerned, 
may  obey  the  law;  but  it  is  the  character  of  the  believer 
to  love  it,  and  to  live  in  it,  as  if  he  could  not  live  without 
it.  To  the  professor  it  is  a  task  imposed  to  satisfy  con- 
science. "The  veil  is  upon  the  heart,"|  and  therefore 
there  is  an  utter  want  of  all  spiritual  apprehension,  and  con- 
sequent epiritual  delight.  To  the  child  of  God  it  is  food 
and  medicine,  light  and  comfort,  yea,  "'  life  from  the  dead." 
If  it  be  a  law  of  precept  in  the  word,  it  is  a  "  law  of  liber- 
ty ,"§  a  lavv  of  love  in  his  heart.  Whatever  obedience  he 
had  paid  it  before,  was  the  bondage  of  fear.  But  how  dif- 
ferent is  it  now  that  his  heart  is  under  the  constraint  of 
love!  He  delights  to  view  it  in  every  lineament.  He  dwells 
upon  every  feature  with  intense  enjoyment.  Before  it  was 
confinement — his  chain.  Now  it  is  his  pleasure — his  orna- 
ment. The  man  is  not  what  he  was — "Old  things  are  passed 
away:  behold!  all  things  are  become  new."|| 

And  have  you,  Reader,  been  led  to  study  it  with  new 
eyes  and  new  feelings  as  contrasted  with  your  former  recol- 
lections.'* It  is  the  witness  of  the  Spirit  in  your  heart — the 
evidence  of  that  important  change  by  which  the  eyes  of  the 
blind  have  been  made  to  receive  their  sight.  And  have  not 
you  reason  to  express  your  "  love"  to  it  when  you  look  how- 
it  "  testifies"  in  every  part  of  him,  "  whom  having  not  seen, 

*  Rom.  vii.  9.     t  Gal.  ii.  19.    t  2  Cor.  iii.  15.     §  James  i.  2o.     \\  2  Cor.  v.  17. 


184  EXPOSITION  OF  PSALM  CXIX. 

ye  love,  in  whom,  though  now  ye  see  him  not,  yet  be- 
lieving, ye  rejoice  with  joy  unspeakable  and  full  of  glory?"* 
And  then  see  how  love  fastens  the  soul  to  the  beloved  ob- 
ject. "  Oh!  how  love  I  thy  law!  it  is  my  meditation  all 
the  clay.^'']  When  you  cannot  have  it  in  your  hand,  it  will 
be  found,  if  indeed  your  soul  is  in  a  prosperous  state,  "  hid 
in  your  heart."  There  it  is  kept  as  your  most  precious  trea- 
sure— while  you  are  living  upon  it  with  unwearied  appetite 
as  your  daily  bread,  and  exercising  yourself  in  it  as  the  rule 
and  guide  and  principle  of  your  daily  walk.  Oh!  how  wor- 
thy is  it  of  all  the  love  of  the  warmest  heart!  Those  who 
have  attained  the  most  extended  acquaintance  with  it,  feel 
their  want  of  suitable  enlargement  to  be  a  subject  of  con- 
stant and  most  humiliating  regret.  The  blessing  of  ha- 
bitual nieditation  will  spread  its  influence  over  every  part  of 
our  experience,  filling  our  hearts  with  heavenly  matter  for 
prayer — diffusing  a  sweet  savour  over  our  earthly  employ- 
ments— sanctifying  the  common  bounties  of  Providence^ — 
realizing  the  presence  of  God  throughout  the  day — and 
commanding  prosperity  upon  our  lawful  undertakings.§ 
And  when  this  delight  and  meditation  in  the  law  combine, 
the  character  of  the  man  of  God  is  formed  in  its  complete- 
ness, symmetry,  and  attraction — such  as  the  world  is  often 
constrained  secretly  to  admire,  even  where  the  heart  is 
unready  to  follow. 

Lord!  implant  in  my  heart  a  supreme  love  to  the  law\ 
Write  it  upon  my  heart — even  that  new  law— -'Hhe  law  of 
the  Spirit  of  life  in  Christ  Jesus."||  May  I  love  it  so  that 
I  may  be  always  meditating  upon  it,  and  by  continual  me- 
ditation yet  more  enlarging  my  love  and  delight  in  it.  So 
let  it  prove  a  never-failing  ever-springing  source  of  heaven- 
ly enjoyment  and  holy  conversation! 

*  John  v.  3?).  1  Pet.  i.  8,  '  Were  I  to  enjoy  Hezekiah's  errant,  and  to  have 
fifteen  years  added  to  my  Y\ie,  I  would  be  much  more  frequent  in  my  applications 
to  the  throne  of  grace.  Were  I  to  renew  my  studies,  I  would  take  my  leave  of 
those  accomplished  triflers— the  historians,  tlie  orators,  the  poets  of  antiquity— 
and  devote  my  attention  to  the  Scriptures  of  truth.  I  would  sit  with  much 
greater  assiduity  at  my  Divine  Master's  feet,  and  desire  to  know  nothing  but 
"  Jesus  Christ,  and  him  crucified."  'I'his  wisdom,  whose  fruits  are  peace  in  life, 
consolation  in  d.'ath,  and  everlasting  salvation  after  death— this  I  would  trace— 
this  I  vvould  seek— this  I  would  explore  through  the  spacious  and  delightfi.il 
fields  of  the  Old  and  New  Testament.'  Such  was  the  testimony  of  one,  who 
had  cultivated  the  classic  fields  with  no  inconsiderable  success,  and  who  above 
most  men  had  enriched  his  soul  with  the  glorious  treasures  of  the  word  of  God — 
whose  praise  is  in  all  the  churches  as  the  author  of  Theron  and  Aspasio. 

I  Ps.  i.  2.    X  i  Tim.  iv.  4,  o.    §  Ps.  i.  3.  Comp.  Jos.  i.  7,  «.    1|  Rom.  viii.  2. 


VERSES  98,  99,  100.  185 


98.  TIIOU,  THROUGH  THY  COMMANDMENTS,  HAST  MADE  ME  WISER 
THAN  MINE  ENEMIES  ;  FOR  TIIEY  ARE  EVER  WITH  ME.  —  99.  I 
HAVE  MORE  UNDERSTANDING  THAN  ALL  MY  TEACHERS;   FOR  THY 

TESTIMONIES  ARE  MY  MEDITATION. 100.    I  UNDERSTAND  MORE 

THAN  THE  ANCIENTS,  BECAUSE  I  KEEP  THY  PRECEPTS. 

Had  not  David  good  reason  to  love  the  law  of  God?  and 
did  not  he  reap  a  fruitful  harvest  from  his  daily  meditation 
in  it,  when  he  thus  became  "  wiser  than  his  enemies"  in 
knowledge — than  "his  teachers"  in  doctrine — than  "the 
ancients"  inexperience?  Yet  he  does  not  speak  this  to 
boast  of  his  own  attainments,  but  to  commend  the  grace  of 
God  towards  him,  and  the  means  of  grace,  by  the  improve- 
ment of  which  he  obtained  this  wisdom.  He  does  not  pro- 
fess to  have  gained  it  by  habits  of  more  extensive  reading, 
or  by  a  more  accurate  and  intelligent  perception,  but  simply 
by  a  diligent  use  of  the  word  of  God.  And  even  these  ac- 
quirements which  he  ventured  to  call  his  own,  he  traces  up 
immediately  to  the  gift  of  God's  grace  in  him.  "7%ow, 
through  thy  commandments,  hast  made  me  wiser,  ^ — in 
the  true  spirit  of  the  humbling  recollection — "  What  hast 
thou  which  thou  hast  not  received?"* 

How  much  more  wisdom  does  the  persecuted  believer 
find  from  the  word  of  God,  than  his  persecutors  have  even 
acquired  from  the  learning  of  this  world !  But  was  "  David 
wiser  than  his  enemies,"  or  even  than  "his  teachers," 
when  he  dissembled  himself  to  fight  against  his  own  peo- 
plef — or  when  he  yielded  to  the  indulgence  of  his  lust:|:^ 
or  when  in  the  pride  of  his  heart  he  would  number  the 
people ?§  Alas!  how  often  do  even  God's  children  befool 
themselves  in  the  way  of  sin !  While  they  rest  upon  their 
God,  and  draw  their  counsel  from  his  word,  they  are  wise 
indeed:  but  when  they  turn  to  their  own  counsel,  they 
become  a  by-word  and  an  occasion  of  offence  by  their  own 
folly.  Still,  however,  the  advantage  of  heavenly  wisdom  is 
here  most  forcibly  illustrated,  as  an  encouragement  for  us 
to  seek  for  higher  attainments  in  it.  And  what  a  conde- 
scending instance  is  it  of  the  character  of  our  God,  that 
there  is  a  path  to  glory,  in  which  "  the  way-faring  men, 
though  fools,  shall  not  err,"l|  and  that  the  simple  unlearned 

*  1  Cor.  iv.  7.  t  1  Sam.  xxvii.  X  2  Sam.  xi.  §  2  Sam.  xxiv,  ||  haiah 
XXXV,  a. 


186  EXPOSITION  OF  PSALM  CXIX. 

believer,  who  has  the  word  of  God  before  his  eyes,  in  his 
heart,  and  in  his  life,  shall  become  "  perfect,  thoroughly 
furnished  unto  all  good  works."*  Indeed  this  spiritual 
wisdom  will  ever  be  found  to  shed  a  divine  ray  of  guidance 
upon  the  believer's  path,  which  marks  it  as  the  way  to 
God,  while  the  habitual  eyeing  of  the  word  of  God  as  "a 
lamp  unto  our  feet,  and  a  light  unto  our  path,"!  will  re- 
strain our  wandeiing  feet  from  many  a  forbidden  path. 
And,  as  it  regards  our  obedience  to  the  rule  of  conduct, 
meditation  will  prove  a  most  important  help  and  excite- 
ment. Its  peculiar  advantage  is,  that,  while  those  who 
"  confer  with  flesh  and  blood  "  cannot  have  their  counsel- 
lors always  at  hand,  in  seeking  wisdom  from  the  word  of 
God,  we  have  the  best  Counsellor  "  ever  with  us,''  to  bring 
all  things  to  our  remembrance,  and  to  teach  us  to  make  the 
best  of  them.  We  are  also  thus  never  without  a  seasona- 
ble word  of  direction  in  every  emergency — to  teach  us  what 
to  do  and  what  to  expect.  And  this  habitual  use  and  walk 
in  the  Lord's  testimonies  is  our  sweetest  encouragement  to 
"  keep  his  precepts."  For  who  can  set  his  ways  before 
them,  and  not  feel  them  to  be  "  ways  of  pleasantness  and 
paths  of  peace?":}:  If,  then,  "  meditation  "  has  made  us 
familiar  with  them,  we  shall  delight  to  walk  in  them;  and 
in  this  walk  of  obedience  the  Saviour's  presence  is  enjoyed 
as  the  portion  of  the  soul — "Thou  meetest  him  that  re- 
joiceth,  and  worketh  righteousness,  those  that  remember 
thee  in  thy  ivays.^-^ 

But  may  we  not  turn  in,  and  inquire,  what  is  our  daily 
use  of  the  word  of  God?  Is  its  influence  ever  present — 
ever  practical?  Do  we  prize  it  as  a  welcome  guest?  Is 
it  our  delightful  companion  and  guide?  Perhaps  one  of 
the  most  important  means  of  improving  our  acquaintance 
with  divine  things,  and  our  experience  of  their  power  upon 
our  hearts,  will  be  found  in  constant  "meditation"  upon 
this  blessed  book.  We  have  just  noticed  its  happy  in- 
fluence upon  the  more  public  walk  of  the  believer.  We 
may  here  remark  the  benefit  of  this  holy  study,  entering 
into  our  secret  experience  and  spiritual  exercises.  The 
fruit  of  it  will  be  evident  in  the  enlargement  of  our  useful- 
ness,||  the  inflaming  of  our  love,^  the  strengthening  of  our 

*  2  Tim.  iii.  17.  t  Verse  105.  \  Prov.  iii.  17.  §  Isa.  Ixiv.  5.  Compare 
Johnxiv.  21— 523.     j!  1  Tim.  iv.  15.     r  Psalm  xxxlx.  3. 


VERSE    101.  187 

perseverance,*  and  the  excitement  of  a  praising  spirit  in 
our  iiearts.f  While  thus  bringing  our  minds  into  close 
and  continual  contact  with  the  testimonies  of  God,  we, 
may  hope  to  press  out  the  sweetness  from  the  precious  vo- 
lume, and  to  find  it  dropping,  as  from  the  honey-comb, 
daily  comfort  and  refreshment  upon  our  hearts.^ 


101.  I  HAVE  REFRAINED  MY  FEET  FROM  EVERY  EVIL  WAY, 
THAT  I  MIGHT  KEEP  THY  WORD. 

The  advancement  in  knowledge  and  spiritual  under- 
standing, which  the  believer  finds  in  "keeping  the  Lord's 
precepts,"  makes  him  most  anxious  to  remove  hinderances 
out  of  the  way.  Therefore,  he  would  "abhor  that  which 
is  evil,''  that  he  might  "cleave  to  that  which  is  good."§ 
He  would  "abstain  from  all  appearance  of  evil,"||  lest  un- 
consciously he  should  be  drawn  into  the  atmosphere  of  sin. 
He  would  "hate  even  the  garment  spotted  by  the  flesh," ^[ 
as  fearing  the  infection  of  sin  worse  than  death.  And 
feeling  the  danger  of  self-deception,  and  ignorance  of  his 
own  ways,  he  entreats  the  Lord  to  "see  if  there  were  any 
wicked  way  in  him."**  Thus  he  is  enabled  to  maintain  an 
upright  walk  before  a  heart-searching  God,  to  "keep  him- 
self from  his  iniquity,"tt  and  in  dependence  upon  the  gos- 
pel promises,  and  in  the  strength  of  gospel  grace,  to  "per- 
fect holiness  in  the  fear  of  God."|:|; 

There  are  indeed  men  full  of  self,  and  full  of  the  world, 
who  talk  of"  keeping  the  w^ord,"  when  the  empty  profes- 
sion which  they  exhibit  to  the  church,  too  clearly  shows 
that  they  know  not  one  step  of  their  duty.  Nothing  is 
more  certain,  from  the  character  and  testimony  of  the  word 
of  God,  than  that,  if  we  have  not  felt  the  power  of  its  ho- 

*  Verses  23,  95.     t  Psalm  Ixiii.  5,  6. 

t  Thus  Luther  recommends  us  to  '  pause  at  any  verse  of  Scripture  we  choose, 
and  to  shake  as  it  were  every  bough  of  it,  that,  if  possible,  some  fruit  at  least 
may  drop  down  to  us.  Should  this  mode,'  he  remarks,  'appear  somewhat  dif- 
ficult at  first,  and  no  thought  suggest  itself  immediately  to  the  mind  capable  of 
affording  matter  for  a  short  ejaculation,  yet  persevere  and  try  another  and  ano- 
ther bough.  J f  your  soul  really  hungers,  the  Spirit  of  God  will  not  send  you 
away  empty.  You  shall  at  length  find  in  one,  and  that  perhaps  a  short  verse 
in  Scripture,  such  an  abundance  of  delicious  fruit,  that  you  will  gladly  seat 
yourself  under  its  shade,  and  abide  there  as  under  a  tree  laden  with  fi-uit. 

§  Rom.  xii. «.  II  I  Thes.  v.  22.  H  Jude  23.  *^  Ps.  cxxxix.  24.  1 1  Psalm 
3?viil2;l     U2Cor.  vii.  1. 


188  EXPOSITION  OF  PSALM  CXIX. 

liness  upon  our  own  souls,  we  neither  know  it  nor  keep  it. 
And  certainly  this  must  he  regarded  as  one  beautiful  pe- 
culiarity in  the  word  of  God,  that  in  order  to  keep  it,  there 
must  be  a  separation  from  sin.  The  two  things  are  incom- 
patible with  each  other.  They  are  two  services  which 
are  at  variance  at  every  point,  so  that  the  love  of  sin  must 
depart  where  the  love  of  God  is  ingrafted  in  the  heart.  But 
at  the  same  tin)e  so  strongly  are  we  disposed  to  every  evil 
way,  that  it  requires  a  vigorous  and  continual  exercise  of 
grace  to  refrain  from  one  or  another  crooked  path.  Often 
is  the  pilgrim  (yea,  has  it  not  too  often  happened  to  our- 
selves?) stopped  and  held  back  in  his  Christian  profession, 
because  the  flesh  has  for  a  season  gained  the  ascendency; 
because  a  little  license  has  been  given  to  sin,  because  cir-* 
cumspection  has  been  relaxed  in  refraining  from  it.  At 
such  seasons  the  reading  of  the  word  has  been  a  mere  form, 
and  the  privilege  of  '^  keeping  "  it  entirely  forgotten.  We 
are  sensible  of  a  declining  delight  in  those  spiritual  duties 
which  before  were  our  "  chiefest  joy."  And  ''  is  there  not 
a  cause  .^"  Has  not  our  gracious  God  been  provoked  by 
finding  that  we  can  harbour  his  enemy  in  our  bosom — nay 
more — that  we  plead  for  indulgence  for  it  ?  Has  not  "  the 
Holy  Spirit  been  grieved"  by  neglect,  or  by  some  worldly 
compliance,  so  that  his  light  has  been  obscured,  and  his 
comforting  influence  quenched  ?  No  consolations  that  are 
found  to  be  consistent  with  the  love  and  power  of  sin,  can 
ever  come  from  the  Lord.  For  such  is  the  holiness  of  the 
word  of  God,  that  it  cannot  be  either  spiritually  under- 
stood, or  experimentally  enjoyed,  but  in  a  consistent  Chris- 
tian walk.  And  yet,  such  is  the  blessedness  entailed  upon 
a  spiritual  interest  in  this  book,  that  the  very  expectation 
of  realizing  its  promises,  and  of  walking  in  its  ways,  may 
operate  as  a  principle  of  "  restraint  from  every  evil  way." 
But  alas !  with  all  the  resistance  which  we  are  able  to 
offer,  evil  ways  do  and  will  cleave  to  us.  As  the  only  ef- 
fectual means  of  "  refraining  our  feet  from  them,"  let  us 
seek  to  abide  within  a  constant  view  of  Calvary.  Sin  will 
live  every  where,  but  under  the  cross  of  Jesus.  Here  it 
withers  and  dies.  Here  rises  the  spring  of  that  holiness, 
contrition,  and  love,  which  refreshes  and  quickens  the  soul. 
Here  then  let  us  live  !     Here  let  us  die?* 

*  *  When  [  am  assaulted  by  some  wicked  thought,  I  then  betake  me  to  the 
wounds   of  Christ.      Whcji  my  flesh  casteth  ms  down,  by  the  remembrance 


VERSE  1G2.  189 

Blessed  I^ord !  "Thou  knowest  all  thin<rs."  Thou  know- 
est  that  I  "desire  to  keep  thy  word."  Prepare  my  heart 
to  receive  and  lo  retain  it.  May  I  be  so  habitually  "led  by 
the  Spirit,"*  that  I  nnay  "live  in  the  Spirit,  and  walk  in  the 
Spirit;"!  walking,  as  my  heavenly  Master  walked,  "who 
was  holy, harmless, undefiled,  separate  from  sinners.":}:  May 
the  siigjhtest  deviation  from  the  straight  path  be  marked  as 
an  "evil  way,"  and  may  I  have  daily  gracegivento  "refrain 
my  feet  from"  it,  as  incompatible  with  "keeping  thy  word." 

102.  I  HAVE  NOT  DEPARTED  FROM  THY  JUDGMENTS,  FOR  THOU 
HAST  TAUGHT  ME. 

0  MY  soul !  Art  thou  not  a  wonder  to  thyself?  So  prone 
to  depart  from  God !  How  is  it  that  thou  art  able  in  any 
measure  to  hold  on  thy  way?  The  secret  of  perseverance 
is  revealed  in  the  Lord's  word  of  covenant  promise — "  I  will 
put  my  fear  in  their  hearts,  that  tltey  shall  not  depart  from 
me."§  Man's  teaching  conveys  no  strength  for  the  ways 
of  God.  It  is  powerless  in  advancing  the  soul  one  step  in 
Christian  progress.  The  teaching  from  above  is  "the  light 
of  life" — giving  not  only  the  light,  but  the  principle  to  im- 
prove it — not  only  pointing  the  lesson  and  making  it  plain, 
but  giving  the  disposition  to  learn,  and  the  grace  to  obey. 
So  that  no^v  1  see  the  beauty,  the  pleasantness,  the  peace, 
and  the  holiness  of  the  Lord's  judgments,  and  am  naturally 
led  to  delight,  and  insensibly  constrained  to  walk  in  them. 
Whether  then  I  am  under  the  teaching  of  the  Lord,  or  the 
direction  of  my  own  wisdom,  will  be  evidenced  by  my  love 
or  Wcint  of  love  to  these  judgments,  anrl  by  my  progress  or 
backsliding  in  the  path  vvhich  they  mark  before  me.  I  ne- 
ver can  depart  from  sin,  from  the  influence  of  any  human 
suasion.  I  shall  always  be  "departing  from"  the  Lord,  un- 
less I  have  the  witness  within  my  heart — "thou  teachest 
me."  # 

But,  Reader,  how  has  it  been  with  you  ?  What  does  con- 
science speiik  from  the  records  of  your  experience  as  to  your 
habit  and  progress  in  the  "judgments  of  God?"     Though 

of  my  Saviour's  wounds,  I  rise  up  again.  Am  1  inflamed  with  lusf?  I  quench 
that  fire  with  the  meditation  of  (Jhrist's  passion.— Christ  died  for  us.  Tliere  is 
nothing  so  deadly  that  is  not  cured  hy  the  death  of  Christ. — AiTfiusTiNK. 

*  Rom.  viii.  14.  1  Gal.  v.  5io.  |*  Heh.  vii.  20.  §  Jer.  xxxii.  40.  Com.  1 
John  ii.  5i7. 


190  EXPOSITION  OF  PSALM  CXIX. 

you  may  not  have  been  left  finally  to  "perish  from  the  way," 
yet  does  conscience  testify  that  your  walk  has  been  consist- 
ent, steady,  advancing,  "in  the  fear  of  the  Lord  and  in  the 
comfort  of  the  Holy  Ghost?"*  Have  you  been  careful  to 
avoid  by-paths?  Or  if  you  are  conscious  of  no  allowed 
departure  from  the  Lord's  judgments,  is  it  not  because 
you  have  been  enabled  to  "cease  from  your  own  wisdom/'f 
and  in  simplicity  of  faith  to  plead  the  promise  "written  in 
the  prophets — and  they  shall  be  all  taught  of  God?"  Then 
do  you  not  find  the  influence  of  this  heavenly  teaching  in 
drawing  your  heart  with  a  deeper  sense  of  need  and  comfort 
to  the  Saviour?  For,  as  he  himself  speaks — "every  man, 
therefore,  that  hath  heard,  and  hath  learned  of  the  Father, 
cometh  unto  me."|  But  what  was  there  in  your  case  of  su- 
perior virtue  or  discernment,  that  would  have  hindered  you 
from  "following  the  multitude  to  do  evil/'  had  it  not  been 
— "Thou  hast  taught  me?"  And  he  will  so  teach  you,  as 
to  put  an  abiding  word  into  your  heart,  such  as  will  talk  with 
you,  "when  you  sit  in  your  house,  and  when  you  walk  in 
the  way,"  such  as  shall  be  so  engrafted  in  your  heart,  that 
"none  of  your  steps  shall  slide."§  It  shall  be  such  teaching, 
as  shall  win  you  by  light  and  by  love,  and  by  conquering 
power  allure  and  captivate  your  heart — overcoming  the  in- 
clination to  "depart  from"  God,  with  that  delight  in  his 
judgments,  and  fear  of  offending  against  them,  that  shall 
prove  an  effectual  safeguard  in  the  hour  of  temptation. 
Then,  let  it  be  your  care,  that  the  teaching  of  the  Lord  be 
not  lost  upon  you.  Let  a  daily  inquiry  be  instituted  as  to 
your  proficiency  in  his  instructive  lessons.  And  do  not  for- 
get to  prize  his  teaching  rod,  that  loving  correction,  which 
he  so  often  uses  to  keep  his  children  from  "departing  from 
his  judgments,"  the  efficacy  of  which  David  has  not  long 
since  been  calling  to  mind?l| 

Lord !  do  thou  lead  me  by  the  hand,  that  I  may  make  daily 
progress%in  thy  judgments.  Restrain  my  feet  from  "per- 
petual backsliding."  Whatever  of  human  instruction  may 
be  afforded  to  me — all  will  be  ineffectual  to  keep  me  "from 
departing  from  thy  judgments,"  except  thou  teach  me.-— 
Nor  is  it  any  grace  received,  nor  any  experience  attained, 
nor  any  engagements  regarded,  that  will  secure  me  for  one 
moment  without  continued  teaching  from  thyself 

*  Acts  ix.  31.     t  Prov.  xxiii.  4.     |  Jolin  \i.  45.     §  Pp.  xxxvii.  31.     |I  Ver.  67. 


VERSE   103.  191 

103.    HOW  SWEET  ARE  THY  WORDS  UNTO  MY  TASTE  !    YEA, 
SWEETER  THAN  HONEY  TO  MY  MOUTH  ! 

How  varied  were  the  exercises  of  David  in  the  word  of 
God !  And  how  natural  the  expression  of  his  heavenly  de- 
light in  their  contents!*  Yet  was  this  delight  exclusively 
connected  with  an  experimental  interest  in  this  precious 
portion.  For  we  do  not  observe  that  men  are  in  any  respect 
benefited  by  an  external  knowledge  of  divine  things.  But 
a  spiritual  taste  is  a  sure  evidence  of  spiritual  health — when 
the  word  of  God  is  to  us  as  it  was  to  David,  "  the  joy  and 
rejoicing  of  the  heart/'f  and  -'esteemed  more  than  our  ne- 
cessary food.":j:  The  most  accurate  description  of  this  taste 
can  convey  no  just  idea  of  the  reality.  It  is  impossible  by 
the  highest  commendation  to  make  the  sweetness  of  honey 
intelligible  to  one  who  has  never  tasted  it.  P^xperience  alone 
can  interpret  it.  "0  taste  and  see  that  the  Lord  is  good;''§ 
and  having  once  tasted  of  his  divine  goodness,  all  the  poor 
joys,  which  before  were  sweet  to  the  soul,  will  be  found  in- 
sipid, distasteful,  and  even  bitter.  Do  we  ask,  what  is  it 
that  gives  this  heavenly  unutterable  sweetness  to  the  word? 
Is  it  not,  that  it  opens  an  apprehension  of  the  discoveries  of 
faith  in  the  contemplation  of  the  Saviour's  love,  and  in  com- 
munion with  him  in  all  his  glory  and  grace?  "Unto  them 
that  believe  he  is  precious." ||  "His  name  is  as  ointment 
pouredforth,"l[andthe"savouroftheknowledgeof  him'""* 
brings  a  reviving  to  the  soul,  that  nothing  besides  was  ever 
able  to  impart.  Can  the  awakened  sinner  hear,  that  "God 
so  loved  the  world,  that  he  gave  his  only  begotten  Son,  that 
whosoever  believethinhim  should  not  perish,  but  have  ever- 
lasting life"tt— and  not  be  ready  to  say— "How  sweet  are 
thy  words  unto  my  taste!  yea,  sweeter  than  honey  to  my 
mouth  ?"  Can  the  distressed  soul  listen  to  the  invitation  to 
"all  that  labour  and  are  heavy  laden," J }:  and  not  feel  the 
"sweetness "of  those  breathings  of  love  ?  Can  the  believer 
hear  his  Saviour's  voice  at  the  door  of  his  heart,  calling  him 
to  fresh  communion  with  himself  §§ — and  not  turn  to  him 
with  the  expressive  acknowledgment  of  his  grateful  heart — 
"  All  thy  garments  smell  of  myrrh,  and  aloes,  and  cassia  out 

*  Thrice  in  one  short  Psalm  does  he  stir  up  his  habit  of  praise  of  the  word,  and 
of  tlie  God  that  gave  it.    iSee  Psalm  IvL  4,  10.  „      „  r» 

t  Jer.  XV.  16.  1:  Job  xxui.  12.  §  Psahn  xxxiv.  8.  |1  1  Peter  ii.  7.  IT  Can. 
i.  3.    **  2  Cor.  ii.  14.     it  John  iii.  16.    U  Matt.  xi.  26.     §  §  Uev.  m.  20. 


]92  EXPOSITION  OF  PSALM  CXIX. 

of  the  ivory  palaces,  whereby  they  have  made  thee  glad  ?"* 
And  yet,  though  this  unction  and  fragrance  dwell  richly 
in  every  page  of  this  word,  are  there  not  times,  when  we 
complain  that  reading  and  meditation  extract  no  honey 
from  it?  But  have  we  never  felt  the  same  with  our  na- 
tural food?  And  have  we  at  such  times  been  at  a  loss  to 
discover  the  reasons  of  it?  Or  have  we  not  immediately 
explained  it  by  a  want  of  appetite,  or  by  a  palate  vitiated 
by  lormer  surfeiting?  Thus  it  is  with  the  word.  "The 
full  soul  loatheth  the  honey-comb,  but  to  the  hungry  soul 
every  bitter  thing  is  sweet.^f 

But  how  melancholy  is  the  reflection  of  the  multitudes, 
that  hear,  read,  understand  the  word,  and  yet  have  never 
tasted  its  sweetness?  Like  Barzillai,  when  unable  to  "dis- 
cern between  good  and  evil" — they  have  no  spiritual  sense. 
Full  of  the  world,  or  of  their  own  conceits — feeding  on  the 
delusive  enjoyments  of  creature  comforts — nourishing  some 
baneful  corruption  in  their  bosoms:}: — or  cankered  with  a 
spirit  of  formality — they  have  no  palate  for  the  things  of 
God — they  are  "dead  in  trespasses  and  sins."  But  where 
the  heart  is  hungering  and  thirsting  after  the  word,  "how 
sweet  is  it  to  the  taste!"  We  eat,  and  are  not  satisfied. 
We  drink,  and  long  to  drink  again.  We  cannot  too  highly 
prize  this  frame  of  mind,  or  be  too  diligent  in  cherishing  it 
by  habitual  watchfulness  and  prayer,  as  the  spring  of  our 
comfortable  walk  with  God.  "If  so  be  we  have  tasted 
that  the  Lord  is  gracious,  as  new-born  babes,"  we  shall 
"desire  the  sincere  milk  of  the  word,  that  we  may  grow 
thereby."§  We  shall  take  heed  of  any  indulgence  of  the 
flesh,  which  may  give  a  disrelish  for  this  spiritual  enjoy- 
ment, and  cause  the  soul  to  "loathe"  even  "angels'  food" 
as  "light  bread." II  We  shall  not  rest  in  our  present  ex- 
perience of  its  sweetness,  but  shall  be  daily  seeking  to  at- 
tain increasing  delight,  and  a  higher  relish  for  the  hea- 
venly blessing.^  And  will  not  this  experience  be  a  "wit- 
ness in  ourselves"  of  the  Divine  origin  of  the  word?  For 
what  arguments  could  ever  persuade  us  that  honey  is 
bitter,  at  the  moment  that  we  are  tasting  its  sweetness? 
Or  who  could  convince  us,  that  this  is  the  word  of  man, 
or  the  imposture  of  deceit,  when  we  have  felt  its  blessed 

*  Psalm  xlv.  8.     t  Prov.  xxvii.  7.     t  See  1  Peter  ii.  J ,  2.     §  1  Peter  ii.  2, 3. 
II  Psalm  Ixxviii.  25.     Num.  xxi.  5. 
II  Castae  deliciss  meas  sunt  Scripturae  tute.— Augustine. 


VERSE  104.  193 

influence  upon  our  own  souls,  infinitely  beyond  what  the 
power  of  man  could  impart,  as  the  source  of  peace,  holi- 
ness, joy,  support,  and  rest?  And,  finally,  let  us  remark 
this  frame  of  enjoyment,  as  the  spiritual  barometer,  the 
pulse  of  the  soul — marking  most  accurately  our  progress 
or  decline  in  the  divine  life.  With  our  advancement  in 
spiritual  health,  the  word  will  be  increasingly  "sweet  to 
our  taste,'*  while  our  declension  will  be  marked  by  a  cor- 
responding abatement  in  our  desires,  love,  and  perception 
of  its  delights. 

104.  THROUGH  THY  PRECEPTS  I  GET  UNDERSTANDING  I  THEREFORE 
I  HATE   EVERY  FALSE  WAY. 

Connected  with  the  taste  of  spiritual  sweetness,  will  be 
the  fruit  of  spiritual  light  and  direction,  manifesting  itself 
especially  in  a  growing  discernment  of  the  proper  charac- 
ter of  the  ways  of  God.*  "  The  sweetness  of  the  lips,''  as 
the  wise  man  observes,  "  increaseth  learning.  The  heart 
of  the  wise  teacheth  his  mouth,  and  addeth  learning  to  his 
lips."-|-  And  as  we  are  thus  "filled  with  the  knowledge 
of"  the  Divine  "will,  in  all  wisdom  and  spiritual  under- 
standing,":}: hence  will  necessarily  follow  a  constant  and 
irreconcilable  "hatred  of  every  false  way" — of  every  way 
that  is  contrary  to  the  God  we  love,  and  which,  how- 
ever it  may  be  strewed  with  the  flowery  "  pleasures  of 
sin,'^  will  invariably  be  found  to  be  "  hard  ''§  in  its  present 
walk,  and  ruinous  in  its  certain  end.||  We  may  know, 
therefore,  whether  our  knowledge  of  the  gospel  is  spiritual 
or  merely  natural,  by  marking  the  way  which  we  love,  and 
in  which  we  deliglit  to  walk — whether  the  "  false  ways"  of 
our  own  heart's  choosing,  or  the  way  of  the  cross.  And 
may  we  not  inquire  of  those,  whose  past  wanderings  in  the 
ways  of  sin  justly  give  weight  and  authorit}^  to  their  ver- 
dict— What  is  your  retrospective  view  of  these  ways? 
Unprofitableness. — What  is  your  present  view  of  them? 
Shame. — What  in  the  continuance  in  them  must  have  been 
your  prospect  for  eternity  ?  "  Death. "H  Rightly  then  are 
they  called  "false  ways,"  and  of  those  that  are  found  in 
them  it  is  well  said — "This  their  way  is  their  folly."** 
For  what  indeed  can  it  be  but  the  foolishness  of  folly,  to 

*  Comp   Prov.  ii.  10,  1 1.      f  Prov.  xvi.  21,  23.      t  Col.  i.  0.      §  Prov.  xiii. 
15.     II  Matt.  viii.  13.    Phil.  iii.  19.     U  Rom.  vi.  21.    ***  Psalni  xlix.  13. 
18 


194  EXPOSITION  OF  PSALM  CXIX. 

rest  in  illusive  hopes  of  peace,  which  can  only  issue  in 
evils  endured  and  infinitely  greater  evils  foreboded?  The 
blessing  then  of  spiritual  knowledge  consists  in  its  sanc- 
tifying efficacy  upon  the  heart  and  way — "False  ways" 
are  not  only  avoided  and  forsaken,  but  abhorred.^  How- 
ever inviting  they  may  appear,  yet  every  deviation  into 
them  from  the  straight  path  will  be  "  resisted"  even  "unto 
blood."* 

But  let  me  ask  myself.  What  is  my  apprehension  of  the 
way  of  sin?  Have  I  detected  the  "false  ways"  of  my 
own  heart?  Little  is  done  in  heart  religion,  until  my  be- 
setting sins  are  searched  out.  And  let  me  not  be  satisfied 
with  forbearance  from  the  outward  act  in  which  they  may 
break  out.  Let  me  not  forget  that  sin  may  be  restrained, 
yet  not  mortified — that  it  is  not  enough  that  I  leave  it  for 
the  present,  but  I  must  renounce  it  for  ever.  It  would  be 
of  little  avail  to  part  with  it,  as  with  a  beloved  friend,  with 
the  hope  and  purpose  of  renewing  my  familiarity  with  it  at 
a  "  more  convenient  season;"!  but  let  me  shake  it  from 
me,  as  Paul  shook  off  the  viper  into  the  fire,  with  detesta- 
tion and  abhorrence.^  What!  can  I  wish  to  hold  it?  If 
"  through  the  precepts  of  God  I  have  got  understanding," 
can  I  find  it  in  my  heart  to  turn  away  from  that  voice 
which  speaks — "Oh!  do  not  this  abominable  thing  that  I 
hate?"§  No;  rather  let  me  "pluck  it  out"  of  my  heart, 
"and  cast  it  from  me."||  Oh!  for  the  high  blessing  of  a 
tender  conscience — such  as  shrinks  from  the  approach,  and 
"abstains  from  all  appearance  of  evil"^y — not  venturing 
to  tamper  with  any  self-pleasing  way,  but  hating  it  as 
"false,"  defiling,  destructive.  I  have  marked  the  apple 
of  my  eye,  that  tenderest  particle  of  our  frame,  that  it  is 
not  only  oflfended  by  a  blow  or  a  vvound,  but  that,  if  so 
much  as  an  atom  of  dust  find  an  entrance,  it  would  smart 
until  it  had  wept  it  out.  Now  such  may  my  conscience 
be,  sensitive  of  the  slightest  touch  of  sin — not  only  fearful 
of  resisting,  rebelling,  or  "quenching  the  Spirit" — but 
grieving  for  every  thought  of  sin,  that  grieves  that  blessed 
Comforter — that  tender  Friend!  To  "hate  every  false 
way,"  so  as  to  flee  from  it,  is  the  highest  proof  of  Christian 
courage.     For  never  am  I  better  prepared  to  "  endure  hard- 

*  Heb.  xii.  4.  t  Acts  xxiv.  25.  t  Ibid,  xxviii.  5.  §  Jer.  xliv.  4.  ||  Matt 
V.  29.    II  1  Thess.  v.  22. 


VERSE  105.  195 

ness  as  a  good  soldier  of  Jesus  Christ,"^  than  when  my 
conscience  is  thus  set  against  sin.  For  it  is  in  fact  to  be 
ready  to  submit  to  the  greatest  suffering  rather  than  be  con- 
victed of  unfaithfuhiess  to  my  God. 

Lord!  turn  my  eyes,  my  heart,  my  feet,  my  ways,  more 
and  more  to  thy  blessed  self. 


PART    XIV. 

105.  THY  WORD  IS  A  LAMP  UNTO  MY  FEET,  AND  A  LIGHT  UNTO 
MY  PATH. 

How  can  a  benighted  traveller  proceed  in  a  dark  and 
dangerous  road  without  a  lamp  and  light,  not  only  to  mark 
his  general  course,  but  to  direct  every  successive  step? 
Yet  such  would  have  been  the  state  of  man  without  the 
word  of  God.  And  such  is  his  state  even  with  the  Bible 
without  faith,  without  Divine  light.  The  lamp  must  be 
lighted,  or  no  reflection  will  shine  upon  our  path.  The 
word  of  God  must  be  accompanied  with  the  teaching  of 
the  Spirit,  or  all  is  "darkness,  gross  darkness"  still.  But 
let  us  not  be  content  to  read  the  word,  without  obtaining 
some  light  from  it,  either  in  our  understandings,  the  frames 
of  our  experience,  or  the  path  marked  out  for  us  by  the 
gracious  providence  of  our  God.  If  we  were  more  habi- 
tually waiting  to  receive,  and  watching  to  improve,  the 
light  of  the  word,  we  should  not  so  often  be  reduced  to 
complain  of  the  perplexity  of  our  path.  The  light  re- 
flected from  this  source  would  in  most  instances  determine 
our  steps  under  infallible  guidance.  Yet  many  circum- 
stances will  arise  in  the  course  of  our  experience,  when  it 
may  be  a  matter  of  some  difficulty  to  trace  the  light  in 
which  we  are  walking  to  this  heavenly  source,  A  promise 
may  seem  to  be  applied  to  my  mind,  as  I  conceive,  suitable 
to  my  present  circumstances.  But  how  may  I  determine 
whether  it  is  the  lamp  of  the  word  of  God,  or  some  delu- 
sive light  from  him,  who  can  at  any  time,  for  the  accom- 
plishment of  his  own  purpose,  transform  himself  "into  an 

*  2  Tim.  ii.  3. 


]96  EXPOSITION  OF  PSALM  CXIX. 

angel  of  light?"  Or  if  a  threatening  be  impressed  upon 
my  conscience,  how  can  I  accurately  distinguish  between 
the  voice  of  "the  accuser  of  the  brethren,"  and  the  warn- 
ing suggestion  of  my  heavenly  Guide?  In  order  to  ascer- 
tain this,  or  at  least  to  throw  some  light  upon  this  point,  let 
me  inquire  into  the  frame  of  my  own  mind  under  the  cir- 
cumstances alluded  to.  If  I  am  living  in  the  indulgence 
of  any  known  sin,  or  in  the  neglect  of  any  known  duty — 
if  my  frame  is  careless,  or  my  walk  unsteady,  whatever 
consoling  promise  might  be  presented  before  my  mind 
with  perhaps  a  sensible  impression  of  comfort,  I  cannot 
forbear  to  suspect  it,  from  its  unsuitableness  to  my  case. 
The  light  of  conviction,  rather  than  of  consolation,  under 
the  circumstances  supposed,  would  most  probably  be  re- 
flected from  the  lamp  of  God.  For,  though  God  as  Sove- 
reign may  speak  comfort  when  and  where  he  pleases,  yet 
we  can  only  expect  him  to  deal  with  us  according  to  the 
general  prescribed  rules  of  his  own  covenant,  which  to  his 
people  in  a  backsliding  state  threatens  chastisement,  rather 
than  speaks  consolation.*  If,  however,  in  an  humble, 
mourning  frame,  an  encouraging  word  should  pass  before 
me,  I  should  have  little  hesitation  in  receiving  it  as  the 
light  of  God's  word,  because  I  should  be  conscious  of  that 
state  of  feeling  in  which  the  Lord  has  expressly  promised 
to  meet  his  people  for  the  very  purpose  of  their  guidance 
and  restoration. f  Probably  also  in  the  course  of  the  in- 
quiry something  might  be  discovered  in  the  terms  and 
character  of  the  promise,  to  mark  its  application  to  myself. 
When  He  that  "dwelleth  in  the  high  and  holy  place," 
engages  to  dwell  "  with  him  also  that  is  of  a  contrite  and 
humble  spirit,":):  if  I  should  be  able  to  discover  any  symp- 
toms of  gracious  tenderness  within,  I  cannot  mistake  in 
considering  this  word  of  promise  as  sent  by  my  kind  and 
watchful  Father,  to  be  "a  lamp  unto  my  feet,  and  a  light 
unto  my  path."  Again — Whenever  I  find  the  light  of  the 
word  lead  my  soul  to  a  distinct  and  experimental  view  of 
the  Saviour  in  his  promises,  so  that  he  is  near  and  precious 
to  me,  and  I  am  enabled  to  rely  on  his  faithfulness  and  love, 
it  is  sufficiently  evident  from  whence  alone  this  light  could 
have  come.§     Or  if  I  find  that  the  purpose  for  which  the 

*  (/ompare  Psalm  Ixxxix.  30—32.     t  Compare  Isa.  Ivii.  18.      t  Isa.  Ivii,  15. 
§  Conip.  2  Cor.  i.  20. 


VERSE  105.  197 

promise  appears  to  be  applied,  is  to  answer  any  proper  end — 
to  excite  or  encourage  to  any  present  duty,  and  tiiat  some 
suitable  connexion  exists  between  the  duty  and  the  promise, 

I  can  scarcely  doubt  but  the  lamp  of  the  Lord  is  directing 
my  dark  and  difficult  path.  For  example — When  tlie  pro- 
mise was  given  to  Joshua — "I  will  not  fail  thee  nor  forsake 
thee,"*  it  was  to  him,  "a  word  fitly  spoken ''  "  in  a  time 
of  need,'*  and  with  such  evident  suitableness  to  the  emer- 
gency, that  it  seemed  almost  impossible  to  misconstrue  it. 
And  when  the  same  word  was  subsequently  given  in  a  more 
general  acceptation  to  the  Church  of  God,  the  application 
was  equally  clear,  as  a  dissuasive  from  inordinate  attachment 
to  the  things  of  time  and  sense,  and  an  encouragement  to  an 
entire  dependence  upon  the  Lord.f  And  further,  that  I 
may  clearly  discern  the  light  of  God  upon  my  path,  let  me 
examine  the  influence  of  the  promises  of  God  upon  my 
heart  and  conduct.  When  the  apostle  was  supported  in  a 
moment  of  extremity  with  a  most  unconditional  promise  of 
deliverance,  the  effect  produced  on  his  mind  was  exhibited 
in  a  diligent  use  of  all  appointed  means  of  safety.j  When 
Hezekiah,  lying  apparently  at  the  point  of  death,  received 
an  absolute  promise  of  an  addition  of  fifteen  years  to  his 
life  as  a  token  at  once  of  his  obedience  to  the  command, 
and  his  faith  in  the  promise,  he  attended  to  the  prescrip- 
tion given  for  the  recovery  of  his  health. §  When  Ezra, 
and  the  Jews  in  his  time,  received  an  assurance  of  Divine 
protection  expressed  in  the  most  general  terms,  upon  the 
warrant  of  this  word,  "they  fasted  and  besought  their  God 
for  this."||  Now  in  these  and  similar  instances  of  diffi- 
culty, the  light  evidently  showed  itself  to  come  from  the 
word  of  God,  by  its  practical  influence  in  the  way  of  dili- 
gence, simplicity,  and  prayer.  Had  it  proceeded  from 
another  source,  the  assurance  of  safety  and  comfort  vouch- 
safed would  have  been  productive  of  sloth,  carelessness, 
and  presumption;  and  therefore,  whenever  I  am  able  prac- 
tically to  illustrate  the  quickening  power  of  the  word  in  an 
hour  of  darkness  and  perplexity,  I  may  truly  presume  that 
the  light  is  of  God,  and  that  it  will  be  "  a  lamp  unto  my 
feet,  and  a  light  unto  my  path,"  "  to  guide  my  feet  into  the 
way  of  peace." 

*  Jos.  i.  5.      f  Heb.  xiii.  5.      X  Acts  xxvii.  24,  31.      §  Isa.  xxxviii.  ;',  21. 

II  Ezra  viii.  21—2:?. 

IS* 


19B  EXPOSITION  OF  PSALM  CXIX. 

And  thus  also,  with  regard  to  the  threatenings  of  the 
word,  the  same  test  will  apply  to  determine  the  character 
and  the  source  from  whence  the  light  that  dawns  upon  my 
path  is  derived.  If  I  am  "  walking  humbly  with  my  God'' 
in  the  waiting  exercise  of  faith,  and  a  steady,  persevering 
endeavour  to  seek  conformity  to  him,  I  feel  warranted  in 
tracing  any  impression  of  the  threatenings  of  the  word  to 
the  sug2;estion  of  him,  who  is  ever  ready  to  whisper  dis- 
trust and  despondency  to  the  child  of  God.  But  as  little 
hesitation  should  I  have  in  marking,  a  word  of  awakening 
alarm  as  the  light  of  the  word  of  God,  when  in  a  self-confident, 
self-indulgent  frame.  It  would  be  well  for  me  in  such  a 
frame  to  be  exercised  with  fear,*  not  as  arguing  any  inse- 
curity in  my  state,  but  as  leading  me  to  "great  searchings 
of  heart,"  to  increasing  watchfulness,  humiliation,  and 
prayer.  ''The  commandment  is  a  lamp,  and  the  law  is  a 
light,  and  reproofs  of  instruction  are  the  way  of  life."t  0 
that  I  may  be  enabled  to  make  use  of  this  lamp,  to  direct 
every  step  of  my  heavenly  way  ! 

Lord  !  save  me  from  ever  turning  my  face  away  from  the 
path  into  which  thy  word  would  guide  me.  Enable  me  to 
improve  the  light  afforded  me  in  the  constant  exercise  of 
faith,  prudence,  and  simplicity. 

106.   I  HAVE  SVv^ORX,  AND  I  WILL  PERFORM  IT,  THAT  I  WILL 
KEEP  THY  RIGHTEOUS  JUDGMENTS. 

It  would  seem  as  if  a  simple  resolution  would  prove  too 
weak  for  the  service  of  God,  and  therefore  we  find  the 
Psalmist  strengthening  it  with  an  oath.  Nay  more,  as  if 
an  oath  was  hardly  sufficient  security  for  his  obedience,  he 
seconds  it  with  a  firm  resolution — "i  have  siuorn,  and 
I  will  perform  ity  As  if  he  would  have  said,  there  shall 
be  but  one  will  between  me  and  my  God,  and  that  will 
shall  be  his,  not  mine.  Some  timid  Christians  would  think 
it  presumptuous  to  bind  themselves  under  a  solemn  oath: 
feeling  their  liability  every  moment  to  break  their  en- 
gagements. And  some,  perhaps,  may  have  burdened  their 
consciences  with  unadvised  restrictions,  or  have  made  fruit- 
less attempts  in  their  own  strength.  Still,  however,  when 
it  is  a  free-will   offering,  it  is   a  delightful   service,'^well- 

*  Conparc  1  Cor.  ix.  27.  t  Prov.  vi.  23.        i 


VERSE  106.  199 

pleasing  to  God.*  Such  it  was  in  the  clays  of  Asa,  when 
"all  Judah  rejoiced  tit  the  oath,  for  they  had  sworn  tvith 
all  their  heart,  and  soun;ht  lum  with  their  whole  desire, 
and  he  iv as  found  of  thein.'^^\  The  laws  concerning  vows 
under  the  Levitical  dispensation,  show  their  hinding  and 
acceptable  character.:|:  Nor  is  there  any  reason  to  suppose 
that,  in  the  spirit  of  them  at  least,  they  are  less  binding  and 
acceptable  under  a  dispensation  which  is  marked  as  "the 
perfect  law  of  liberty."  A  holy  promise,  originating  in 
serious  consideration,  and  proceeding  to  a  strong  and  fixed 
purpose  of  binding  ourselves  as  with  an  oath  to  the  service 
of  God,  so  far  from  being  repugnant  to  the  true  spirit  of 
gospel  freedom,  appears  to  have  been  enjoined  by  God 
himself  as  a  part  of  gospel  service, §  and  to  distinguish  the 
character  of  his  people  as  animating  each  other  in  this  de- 
lightful privilege. II  That  some  unwary  souls  have  been 
insnared  by  engagements  of  this  nature,  however  much  to 
be  lamented,  does  not  belong  to  their  proper  character,  nor 
can  it  be  considered  as  a  legitimate  argument  against  their 
importance.  If  Jephthah  was  entangled  in  a  rash  and  heed- 
less vovv,l  David  appears  never  to  have  enjoyed  more  of 
the  "  perfect  freedom  of  the  "  service  of  his  God,  than  when 
binding  his  soulwith  a  bond  equally  unalterable,but  moread- 
vised  in  its  oblioration.**     And  have  we  who  have  "the  vows 


*  It  is  related  of  Mr.  Pearce,  by  his  excellent  biographer,  that  at  the  period  of 
the  first  awakening  of  his  mind—'  having  read  Doddridge's  Rise  aird  Progress 
of  Religion,  he  determined  formally  to  dedicate  himself  to  the  Lord  in  the  man- 
ner recoamiended  in  the  seventeenth  chapter  of  that  work.  The  form  of  a  co- 
venant there  drawn  up  he  also  adopted  as  his  own;  and,  that  he  niight  bind  him- 
self in  the  most  solemn  and  aftecting  manner,  signed  it  xo'dh  his  blood.  But 
afterwards,  fliiling  in  his  engagements,  he  was  plunged  into  great  distress,  and 
almost  into  despair.  On  a  review  of  his  covenant,  he  seems  to  have  accused 
himself  of  a  pharisaical  reliance  upon  the  strength  of  his  resolutions,  and  there- 
fore taking  the  paper  to  the  top  of  his  father's  house,  he  tore  it  into  small  pieces, 
and  threw  it  from  him  to  be  scattered  by  the  wind.  He  did  not,  however,  con- 
sider that  liis  obligation  to  be  the  Lord's  was  thereby  nullified ;  but,  feeling  more 
suspicion  of  himself,  he  depended  solely  ^ipon  the  blood  of  the  cr655.'— Fuller's 
Life  of  Pearce.  pp.  3,  4.  This  instance  must  be  considered  not  as  an  example 
of  the  entangling  nature  of  covenant  engagements,  but  as  an  illustration,  by  way 
of  contrast,  of  the  enlightened  dehberation  and  simplicity  with  which  they  should 
ever  be  undertaken.  See  some  admirable  remarks  on  this  subject  from  Mr.  New- 
ton's pen. — Life  of  Grimshawe,  p.  10 — 18. 

i  2Chron.  XV.  i2— 15. 

X  iNum.  XXX.  1 ,  '2.     Dcut.  xxiii.  21—23, 

§  Isaiah  xix.  21.     Compare  also  Isaiah  xliv.  5,  and  Scott  on  this  verse. 

II  Jeremiah  1.  4,  5.      II  Judges  xi.  35.      **  Psalm  cxvi.  12—14. 


200  EXPOSITION  OF  PSALM  CXIX. 

of  God  upon  us  "*" — baptismal  vows — perhaps  also  confir- 
mation or  sacramental  vows — found  our  souls  brought  into 
bondage  by  these  solemn  engagements?  Have  we  not  felt 
it  possible  thus  to  secure  our  duty  without  being  insnared 
by  it?  Have  we  not  rather  found  such  holy  seasons  of  co- 
venanting with  God,  and  consecrating  ourselves  to  his  ser- 
vice, most  blessed  means  of  grace  for  the  quickening  of  our 
souls  in  the  ways  of  the  Lord,  and  restraining  our  feet  from 
devious  patlis?  Probably  when  we  have  been  enabled  to 
exercise  on  these  occasions  a  spirit  of  sincere,  humble,  and 
entire  dependence  on  the  blood  of  Christ,  to  pardon  innu- 
merable failures  in  duty,  and  to  strengthen  our  hearts  for  a 
more  devoted  fulhhrient  of  our  obligations,  we  have  found 
in  transactions  of  this  kind  a  peace  and  joy  that  nothing 
else  in  the  world  could  impart;  and  we  may  be,  at  this 
moment,  looking  back  upon  such  times  as  some  of  the  hap- 
pievSt  times  of  our  lives.  Not  but  that  every  recollection 
will  call  for  the  prayer — "  Enter  not  into  judgment  with 
th}^  servant,  0  Lord."t  But  if  in  this  respect  we  sin,  it  is 
still  our  privilege  to  remember,  and  without  presumption 
to  believe,  that  "  we  have  an  Advocate  with  the  Father,  Je- 
sus Christ  the  Righteous,  and  he  is  the  propitiation  for  our 
sins. "J  And  if  we  want  encouragement  to  expect  neces- 
sary grace,  there  is  one  who  hath  said — '^  My  grace  is  suffi- 
cient for  thee  "§ — and  that  one  has  given  no  less  a  proof  of 
his  interest  in  us,  than  in  dying  for  us.  Confidently,  there- 
fore, may  we  trust  that  he  "will  perfect  that  wdiich  concern- 
eth  us," II  that  he  will  "  work  all  our  works  in  us  "^ — "  to 
will  and  to  do  of  his  good  pleasure."**  Perhaps,  however, 
"  a  messenger  of  Satan  "  may  "  buffet  us  " — '  thou  hast  bro- 
ken thy  bond — now  will  it  be  worse  with  thee  than  before.' 
But  did  not  Jesus  die  for  sins  of  infirmity,  and  even  of  pre- 
sumption? Does  every  failing  of  the  wife  annul  the  mar- 
riage covenant?  So  neither  does  every  infirmity  or  back- 
sliding dissolve  our  covenant  wnth  God.  Rather  will  it  be 
overruled  for  the  eventual  establishment  of  our  interest  in 
this  covenant — in  a  deeper  tenderness  and  increasing  sim- 
plicity, and  circumspection  in  our  walk  before  him. 

But  there  are  cases  of  no  unfrequent  occurrence,  which 
have  ministered  to  tenderly  scrupulous  consciences  occa- 
sion of  most  distressing  temptation:  when,  for  instance,  a 

*  Psalm  Ivi.  12.  t  Ps-  cxliii.  2.  t  1  John  ii.  1,  2.  §  2  Cor.  xii.  9.  1|  Ps. 
cxxxviii.  B.     ^  laa.  xxvL  12.     ""  Phi),  ii.  13. 


^  VERSE  107.  201 

Christian  has  been  drawn  away  from  a  set  season  of  extra- 
ordinary devotion,  by  some  unforeseen  duty  or  some  un- 
looked-for opportunity  of  glorifying  God.  But  as  the  en- 
gagement was  or  ought  to  have  been  formed  with  an  im- 
plied limitation  of  its  use,  only  so  far  as  it  might  not  inter- 
fere with  the  glory  of  God,  or  with  paramount  Christian 
duty,  it  cannot  be  justly  considered  to  be  broken  by  any 
such  providential  interference.  At  the  same  time  let  it 
not  be  a  light  matter  to  remove  a  free-will  offering  from  the 
altar  of  our  God.  Let  godly  care  be  exercised  to  discover 
any  subtle  workings  of  the  indulgence  of  the  flesh  in  the 
service  of  God.  Let  double  diligence  redeem  the  lost  pri- 
vilege of  more  immediate  and  solemn  self-dedication.  Let 
us  indeed  beware  of  legal  bondage.  But  let  us  not  mistake 
the  liberty  of  the  flesh  for  the  liherty  of  the  gospel.  Let 
us  be  simple  and  ready  for  self-denying  service,  and  the 
Lord  our  God  will  not  fail  to  vouchsafe  ^'some  token  for 
good." 

"Come,"  then,  my  fellow^  Christian,  "and  let  us  join  our- 
selves to  the  Lord  in  a  perpetual  covenant,  never  to  be  for- 
gotten"* by  God,  never  to  be  forsaken  by  us.  Let  each  of 
us  be  ready  to  renew  our  surrender — "0  Lord,  truly  I  am 
thy  servant,"  I  make  an  otter  of  myself  to  be  thy  servant. 
"Thou  hast  loosed  my  bonds :"t  and  now  I  come  to  thee. 
Oh!  bind  me  to  thyself  with  fresh  bonds  of  love,  that  may 
never  be  loosed.  Glad  am  1  that  1  am  any  thing,  though 
the  meanest  of  all,  that  I  have  any  thing,  poor  and  vile  as 
it  is,  capable  of  being  employed  in  thy  service.  I  yield 
myself  up  to  thee,  asking  that  I  may  be  "a  vessel  meet  for 
the  Master's  use;":t:  I  yield  myself  to  thee  with  my  full 
bent  of  heart  and  will,  entirely  and  for  ever. 

107.  I  AM  AFFLICTED  VERY  MUCH  ;   QUICKEN  ME,  0  LORD,  ACCORD- 
ING UNTO  THY  WORD. 

It  vi^ould  seem  that  the  course  of  devoted  obedience  to 
which  this  holy  man  of  God  had  just  pledged  himself,  was 
connected  with  a  state  of  deep  and  protracted  affliction;  and 
the  sense  of  utter  helplessness  and  confidence  in  the  divine 
promise,  which  he  is  led  to  express  in  the  first  moment  of 
need,  may  serve  to  convince  us,  that  his  covenanting  with 
God  was  not  an  act  of  reliance  in  his  own  strength,  but  un- 

*  Jer.  i.  5.  t  Psalm  cxvi.  IG.  I  2  Tin:,  ii.  21. 


220  EXPOSITION  OF  PSALM  C^IX. 

dertaken  in  humility,  in  the  fear  of  the  Lord,  and  in  the 
evangelical  simplicity  of  faith.  At  the  same  time  also  his 
determined  resolution  to  keep  God's  word  of  obedience  ap- 
pears to  have  given  boldness  and  encouragement  to  his 
pleading  that  God  would  perform  his  word  of  promise — "  I 
am  afflicted  very  much;  quicken  me,  0  Lord,  according  to 
thy  word."  And  how  high  the  privilege,  that  we  are  per- 
mitted to  pour  our  troubles  into  the  ear  of  One,  who  is  able 
perfectly  to  enter  into,  and  to  sympathize  with  us  in  them; 
"who  knoweth  our  frame,"*  who  hath  himself  laid  the 
affliction  upon  us,f  yea,  more  than  all,  who  "in  all  our 
affliction  is"  himself  "afflicted," J  and  ^'suffered  being 
tempted,  that  he  might  be  able  to  succour  them  that  are 
tempted. "§  But  let  us  habitually  frequent  the  throne  of 
grace,  and  cultivate  the  blessing  of  communion  with  our 
Lord,  that  we  may  know  the  full  comfort  of  this  relief  in 
the  hour  of  affliction.  And  let  us  not  forget  what  com- 
passion is  duetothosewhoare  indeed  "afflicted  very  much," 
whose  souls,  as  they  "draw  nigh  unto  death,"  and  know 
no  refuge,  are  ready  to  burst  with  their  own  sorrows — 
"the  sorrows  of  the  world" — unmitigated — unrelieved — 
"working  death." || 

As  it  regirds,  however,  our  own  afflictions,  the  allevia- 
tions are  such  as  divest  them  of  the  character  of  punish- 
ment, and  lead  us  to  reckon  them  among  the  choicest  and 
most  encouraging  instances  of  the  combined  wisdom,  faith- 
fulness and  love  of  our  gracious  Father.  Need  we  say 
that  they  are  infinitely  inadequate  to  our  deserts,  that  they 
are  not  without  hope,  that  they  are  not  eternal,  and  that 
in  the  end  we  shall  find  that  greater  comfort  was  probably 
vouchsafed  in  the  endurance  of  them  than  we  even  ventured 
to  anticipate  from  their  removal?  But  perhaps  afflic- 
tion, or  at  least  deep  and  protracted  affliction,  may  not  be 
our  present  lot.  Yet  it  is  our  duty  and  wisdom  to  prepare 
for  it;  as  a  good  soldier,  during  the  time  of  truce,  is  oc- 
cupied in  burnishing  his  armour  for  the  fight — "Let  not 
him  that  girdeth  on  his  harness,  boast  himself  as  he  that 
putteth  it  off."^  "Because  the  wicked  have  no  changes, 
therefore  they  fear  not  God."**  The  continual  changes 
therefore  in  Christian  experience  may  well  remind  us  of 

*  Ps.  ciii.  14.  I  Ibid,  xxxix.  9.  t  Isaiah  Ixui.  9.  §  Heb.  ii.  18.  ||  2  Cor. 
vii.  10.     IT  1  Kincs  xx.  11.     **  Psalm  Iv.  19. 


VERSE   107.  203 

the  necessity  of  "  walking  humbly  with  our  God,''  lest, 
the  hour  of  trouble  finding  us  in  an  unprepared  frame,  we 
lose  the  blessing  of  the  sanctified  cross.  How  many  of 
the  Lord's  dear  children  may  bear  the  surname  of  Ephraim 
— "  For  God  halk  caused  mc  to  be  frui/ful  in  the  land 
of  my  affliction.'''*  Hut  great  affliction  is  often  as  hard 
to  bear  as  great  prosperity.  And  when  sorely  suffering 
under  the  rod,  we  have  most  important  need  of  the  quick- 
ening grace  of  God  to  keep  us  alike  from  stout-heartcdness 
and  dejection.  Are  we  in  danger  of  "despising  the  chas- 
tening of  the  Lord?" — "  Quicken  me,  0  Lord,"  that  I  may 
be  preserved  in  an  humble,  wakeful,  listening  posture,  to  im- 
prove the  message  of  thy  providence.  Are  we  ready  to 
"•  faint  when  we  are  rebuked  of  him?"-j-  "  Quicken  me,  0 
Lord,"  that  I  sink  not  under  the  "  blow  of  thy  hand." 
Thus  under  this  Divine  influence  shall  we  be  saved  from 
bringing  dishonour  upon  our  God  by  the  workings  of  our 
own  spirit.  We  shall  receive  chastisement  of  our  Father's 
discipline  with  humility  without  despondency,  and  with  re- 
verence without  distrust — hearkening  to  the  voice  that 
speaks,  while  we  tremble  under  the  rod  that  strikes — yet  so 
mingling  fear  with  confidence,  that  we  may  at  the  same  mo- 
ment adore  the  hand  which  we  feel,  and  rest  in  the  mercy 
that  is  promised.  And  how  consoling  in  the  depths  of  our 
affliction  is  the  recollection,  that  in  either  case  of  need  we  are 
privileged  to  plead  the  word  of  God  as  our  sure  warrant  for 
prayer  and  expectation — "  Quicken  me,  0  Lord,  according 
to  thy  word.''''  And  which  of  the  exercised  children  of 
God  has  ever  found  "one  jot  or  one  tittle  of  the  word  to 
fail?"  "Patience  working  experience,  and  experience  hope, 
and  hope  making  not  ashamed"  in  the  sense  of  "  the  love 
of  God  shed  abroad  upon  the  heart  by  the  Holy  Ghost 
which  is  given  unto  us" — all  this  abundantly  illustrates  the 
answer  to  the  prayer  for  quickening  grace  for  the  encou- 
ragement and  support  of  waiting,  discouraged  souls.  "  Thou, 
which  hast  showed  me  great  and  sore  troubles,  shalt  quick- 
en me  again,  and  shalt  bring  me  up  again  from  the  depths 
of  the  earth.  Thou  shalt  increase  my  greatness,  and  com- 
fort me  on  every  side."| 

*  Gen.  xli.  52.     t  Heb.  xii.  5.     |  Rom.  v.  3—5,  with  Psalm  Ixxi.  20,  21. 


204  EXPOSITION  OF  PSALM  CXIX. 

IDS.  ACCEPT,!  BESEECH  THEE,  THE  FREE-WILL  OFFERINGS 
OF  MY  MOUTH,  O  LORD,  AND  TEACH  ME   THY  JUDGMENTS. 

As  the  first  fruits  of  his  entire  self-devotion  of  himself  to 
the  Lord* — as  the  only  service  he  could  render  in  his  af- 
fliction— and,  as  an  acknowledgment  of  the  supply  of  quick- 
ening grace  received  in  answer  to  prayer,t  behold  this 
faithful  servant  of  God  presenting  "  the  free-will  offerings 
of  his  mouth''  for  acceptance.  Such  he  knew  to  be  an  ac- 
ceptable service.  F'or  the  sacrifices  of  the  Old  Testament 
were  not  only  typical  of  the  One  sacrifice  for  sin,  but  illus- 
trative of  the  spiritual  worship  of  the  people  of  God  ;  and  in 
this  view  frequent  allusion  is  made  to  them  in  both  parts  of 
the  sacred  volume.^  To  those  who  are  interested  in  the 
atonement  of  Jesus,  there  needeth  "  no  more  sacrifice  for 
sin."  That  which  is  now  required  of  us,  and  for  which  as 
the  Lord^s  people  we  shall  be  made  ready,  is  to  "  take  with 
us  words,  and  turn  to  him,  and  say  unto  him — Take  away 
all  iniquity,  and  receive  us  graciously,  so  will  we  render 
the  calves  of  our  lips."§  No  offering  is  accepted  but  a  free- 
will offering.  Such  were  the  offerings  of  service  under  the 
law.||  And  such  must  they  be  under  the  gospel.  "God 
loveth  a  cheerful  giver."1F  Yet  neither  can  this  office  be 
accepted,  until  the  offerer  himself  has  found  acceptance 
with  his  God.  "The  Lord  had  respect"  first  to  the  per- 
son of  "  Abel" — then  "  to  his  offering."**  Yet  if  our  per- 
sons are  covered  with  the  robe  of  acceptance — if  "  the  of- 
fering up  of  the  body  of  Jesus  Christ  once  for  all"tt  has 
"sanctified"  us  before  God,  however  defiled  our  services 
may  be,  however  mixed  with  infirmity,  and  in  every  way 
most  unworthy,  even  a  God  of  ineffable  holiness  can  "be- 
hold no  iniquity  "J|  in  them.  No  offering  is  so  pure  as  to 
obtain  acceptance  in  any  other  way.  No  oflfering  so  sinful 
as  to  fail  of  acceptance  in  this  way.  Most  abundant,  indeed, 
and  most  satisfactory,  is  the  provision  made  in  heaven  for 
the  continual  and  everlasting  acceptance  of  our  polluted  and 
distracted  services — "  Another  angel  came  and  stood  at  the 
altar,  having  a  golden  censer;  and  there  was  given  unto  him 
much  incense,  that  he  should  offer  it,  with  the  prayers  of  all 

*  Verse  lOG.     1  Verse  107. 

t  Compare  Psalm  li.  1 6,  1 7.     Mai.  iii.  3,  with  Phil.  iv.  1 8.     Heb.  xiii.  1 5, 1 6. 
§  Hos.  xiv.  2.    II  Numb.  xxix.  39.    Deut.  xvi.  10.    IT  2  Cor.  ix.  7.    **  Gen. 
iv,  4,  5.     tt  Hcb.  X.  10.    tt  Numb,  xxiii.  21. 


VERSES  109,   110.  205 

saints,  upon  the  golden  altar  which  was  before  the  throne. 
And  the  smoke  of  the  incense,  which  came  with  the  prayers 
of  the  saints,  ascended  up  before  God  out  of  the  angel's 
hand."*  With  such  a  High  Priest  and  Intercessor,  not  only 
is  unworthiness  dismissed,  but  boldness  and  assurance  of 
faith  is  encouraged. t 

But,  as  we  remarked,  it  was  a  "free-will  offering"  that 
was  here  presented — the  overflowings  of  a  heart  filled  with 
the  love  of  God.  No  constraint  was  necessary.  Prayer 
was  delightful.  He  was  not  forced  upon  his  knees.  Let 
me  unite  with  him;  let  me  seek  fellowsliip  with  him  in 
again  presenting  myself  before  my  God.  Lord!  I  ought  to 
be  thine,  and  none  other's.  I  desire  to  tell  the  world  that 
T  am  captivated  by  thy  love,  and  consecrated  to  thy  service. 
0  let  me  be  enabled  to  '■'rejoice^  for  that  I  offered  willing- 
iy.^^X  But  let  me  not  forget  to  supplicate  for  farther  in- 
struction— "Teach  me  thy  judgments,"  that  I  may  be  direct- 
ed to  present  a  more  costly  offering,  that  by  more  distinct 
and  accurate  knowledge  of  thy  ways  my  love  may  be  en- 
larged, and  my  obedience  more  entire,  until  I  "stand  per- 
fect and  complete  in  all  the  will  of  God."§ 

109.  MY  SOUL  IS  CONTINUALLY  IN  MY  HAND;  YET  DO  I  NOT  FOR- 
GET THY  LAW. — 110.  THE  WICKED  HAVE  LAID  A  SNARE  FOR 
ME  ;    YET  I  ERRED  NOT  FROM  THY  PRECEPTS. 

This  subject  might  offer  some  profitable  meditation  for 
those  whose  health  must  frequently  remind  them  of  ap- 
proaching danger,  or  whose  familiarity  with  scenes  of  war 
and  bloodshed  may  give  peculiar  emphasis  to  the  praise, 
(not  indeed  of  infrequent  use  in  the  word  of  God||) — "My 
soul  is  continually  in  my  hand."  From  the  open  violence^l 
and  the  secret  machinations**  of  his  bitter  enemy,  David, 
in  the  early  part  of  his  public  life,  was  much  in  this  frame 
of  continual  apprehension.  Hunted  down  "'as  a  partridge 
in  the  mountains,"  tt  and  often  scarcely  escaping  the 
"snare  which  the  wicked  laid  for  him":j::j: — at  one  time  he 
could  not  but  acknowledge — "There  is  but  a  step  between 

*  Rev.  viii.  3,  4.  t  Heb.  iv.  14— 16;  x.2I,  22.  X  I  Chron.  xxix.  9,14,  17. 
§  Col.  iv.  12.  II  Comp.  Jud.  xii.  3.  1  Sam.  xix.  5;  xxviii.  21.  Job  xiii.  14. 
H  1  Samuel  xviu.  10,  1 1 ;  xix.  9,  10.  **  Ibid. xviii.  17;  xix.  11—17.  i t  Ibid, 
xxvi  20. 

XX  The  men  of  Keilah,  Ibid,  xxiii.  1 1 ,  12.  The  Ziphites,  Ibid,  xxiil  19 ; 
xxvi  1. 

19 


206  EXPOSITION  OF  I^SALM  CXIX. 

me  and  death;"* — at  another  time  he  was  tempted  in  sn 
hour  of  unbelief  to  say — ^''I  shall  now  perish  one  day  by  the 
hand  of  Saul. "f  Subsequently  also,  when  the  hand  of  his 
own  son  appeared  to  be  aimed  at  his  throne  and  his  iife,|; 
this  language  was  aptly  descriptive  of  his  state — "My  soul 
is  continually  in  my  hand."  Yet  does  he  seem,  by  his  own 
records,  to  have  been  enabled  "through  much  tribulation" 
to  cleave  with  unshaken  adherence  to  the  ways  of  his  God.§ 
But  let  us  turn  to  other  recorded  instances  of  similar  con- 
fidence under  similar  trials.  What  was  the  frame  of  the 
Apostle's  mind,  when  "the  Holy  Ghost  witnessed  to  him 
in  every  city  that  bonds  and  imprisonment  awaited  him?" 
"None  of  these  things" — saith  he — "move  me.  I  am 
ready  not  to  be  bound  only,  but  also  to  die  at  Jerusalem  for 
the  name  of  the  Lord  Jesus." ||  He  could  look  "tribulation, 
or  persecution,  or  peril,  or  sword,"  in  the  face,  and  while  he 
"carried  his  soul  continually  in  his  hand" — in  true  Christian 
heroism,  in  the  most  exalted  triumph  of  faith,  he  could  say 
in  the  name  of  himself  and  his  companions  in  tribulation 
— "Nay,  in  all  these  things  we  are  more  than  conquerors 
through  him  that  loved  us."1[  Nothing  could  make  him 
flinch.  Nothing  could  turn  him  back.  Nothing  could 
wring  the  love  of  the  service  of  his  God  out  of  his  heart. 
Invincible  was  his  principle  of  love  ever  found  in  the  hour 
of  trial,  not  however  as  a  native  energy  of  his  heart,  but — 
^'through  him  that  loved  him. ^'  Might  he  not  with  strict 
propriety  have  said — or  did  he  not  speak  and  live  the  spirit 
of  this  Christian  confidence — "Yet  do  I  not  forget  thy  law?" 
— Let  us  again  take,  in  the  History  of  Daniel,  an  instance  of 
the  utter  impotency  of  the  secret  devices  of  the  enemy  to 
produce  apostacy  in  the  children  of  God.  When  "the 
wicked,"  after  many  an  ineffectual  attempt  to  "find  occa- 
sion or  fault,"  were  driven  to  seek  for  it  in  "the  law  of  his 
God,"**  and  when  in  this  unsuspected  path  they  "laid  a 
snare  for  him,"  this  noble  confessor  of  the  faith  continued  to 
"kneel  upon  his  knees  three  times  a  day,  and  prayed,  and 
gave  thanks  before  his  God,  as  he  did  aforeiime?^\^  The 
den  of  lions  was  far  less  fearful  in  his  eyes  than  one  devious 
step  from  the  straight  and  narrow  path  of  God.:j.|  Sin  was 
dreaded  as  worse  than  a  thousand  deaths.     He  surely  then 

*  Jbid.  XX.  3.  \  Ibid,  xxvii.  1.  %  2^Saini]eI  13, 14;  xvii.  1—3.  §  Verse 
87.  II  Acts  XX.  23,  24  ;  xxi.  13.  H  Romans,  fviii.  35—37.  **  Daniel  vL  5. 
\\  Ibiu.  vi.  (J— 10.    \X  Comp.  Luke  xii.  4,  5. 


VERSES   109,  no.  207 

could  have  said — "Yet  I  erred  not  from  thy  precepts."  And 
most  striking  must  it  have  been  to  David,  under  circum- 
stances of  imminent  peril,  to  hav^e  oi)served  the  "counsel 
of  Ahithophel  " — regarded  as  oracular,  when  employed  in 
the  cause  of  God — now,  when  directed  against  the  church, 
"turned  to  foolishness.''*  But  this  instance  vvas  only  "one 
of  a  thousand,^'  when  the  ever-watchful  Head  and  Guardian 
of  his  church,  "  lest  any  hurt  it,  keeps  it  night  and  day.^'f 
Thus  in  overruling  the  devices  of  the  enemy  for  the  greater 
stability  of  his  people's  dependence  upon  himself,  "  he 
maketh  the  wrath  of  man  to  praise  him,"  J  and  "  takcth  the 
wise  in  his  own  craftiness."§  But  the  day  of  difficulty  is  a 
"  perilous  time  "  in  the  church.  ''  Many  shall  be  purified, 
and  made  white  and  tried. "|1  How  have  we  been  able  to 
abide  ?  Have  wei  sustained  the  shock  in  a  consistent  recol- 
lection, and  a  steady  adherence  to  the  law  and  precepts  of 
God?^  This  is  indeed  the  time,  when  genuine  faith  will 
be  found  of  inestimable  value.  It  was  in  such  a  time,  that 
David,  in  an  especial  degree,  experienced  the  blessing  of 
having  chosen  the  Lord  for  his  God.  Again  and  again,  when 
clouds  began  to  gather  blackness,  and  surrounding  circum- 
stances to  the  eye  of  sense  engendered  despondency,  faith 
held  out  the  cheering  prospect  of  all-sufficient  support, 
and  "David  encouraged  himself  in  the  Lord  his  God."** 
And  is  not  David's  God  "  our  God,  the  health  of  our  coun- 
tenance,"! f  the  guide  of  our  path,:}:±  "  the  God  of  our  salva- 
tion ?"§§  Oh !  let  us  not  rest  till  his  language  is  the  expres- 
sion of  our  own  confidence:  "What  time  1  am  afraid,!  will 
trust  in  thee."l||| 

It  is  this  daily  confidence  of  faith,  that  can  alone  prepare 
us  for  the  hour  of  especial  need  that  is  approaching  to  us  all. 
Those,  wMio  have  never  realized  the  neariiess  of  eternity, 
can  have  but  a  faint  idea  of  the  support  that  is  needed  in 
the  hour  when  "  flesh  and  heart  fail,"^1[  to  keep  the  soul  in 
simple  dependence  upon  "the  Rock  of  Ages."  "Watch, 
therefore,  for  ye  know  not"**^  how  soon  you  maybe  ready 
to  say — "  My  soul  is  in  my  hand  " — quivering  on  the  eve  of 
departure  to  the  Judge.  "Let  your  loins  be  girded  about, 
and  your  lights  burning,  and  ye  yourselves  like  unto  men 

*  Comp.  2  Sam.  xvi.  23,  with  xv.  31 ;  xvii.  14.  t  Isa.  xxviL  3.  t  I's.  Ixxvi. 
10.  §  Job  V.  13,  with  1  Cor.  iii.  19.  ||  Dan.  xii.  1 0.  U  Verses  51 ,  01).  Rev. 
ii,  10.  **  I  Sam.  xxx.  6.  ft  Ps.  xlii.  11.  U  Ibid,  xlviii.  14.  §  §  Ibid.  Ixviii. 
20.     Ijli  Ibid-  Ivi.  3.    II IF  Ibid.  Ixxiii.  20.     ***  Mark  xiii.  35. 


208  EXPOSITION  OF  PSALM  CXIX. 

that  wait  for  their  Lord,  when  he  will  return  from  the 
wedding;  that  when  he  cometh  and  knocketh,  they  may 
open  unto  him  iiii mediately.  Blessed  are  those  servants, 
whom  the  Lord,  when  he  cometh,  shall  find  watching; 
verily,  I  say  unto  you,  that  he  shall  gird  himself,  and  make 
them  to  sit  down  to  meat,  and  will  come  forth  and  serve 
them."* 

111.  THY  TESTIMONIES  HAVE  I  TAKEN  AS  A  HERITAGE  FOR  EVER; 
FOR  THEY  ARE  THE  REJOICING  OF  MY  HEART. 

<  Precious  Bible!  what  a  treasure!'  The  believer  is  ut- 
terly unable  to  calculate  its  price.  Such  exact  suitableness 
does  he  find  in  it  to  his  own  case — such  direction  in  the 
precepts — such  wholesome  discipline  in  the  reproofs — such 
divine  comfortin  the  promises — that  as  they  pass  before  him, 
he  cannot  but  say — "  They  are  the  rejoicing  of  my  heart.'' 
But  of  little  comparative  value  would  they  be  to  him,  were 
it  not  for  the  recollection  that  they  are  his  portion — his  "  he- 
ritage." And  this  indeed  may  account  for  the  affecting  in- 
difference with  which  the  world  look  upon  these  treasures, 
and  barter  them  away,  as  Esau  did  his  birthright,f  for  some- 
thing as  worthless  as  a  mess  of  pottage — that  they  have  no 
present  interest  in  them.  Justly,  however,  are  they  called 
the  believer's  "heritage."  They  are  his  covenant  property, 
stamped  with  a  seal  of  "  the  everlasting  covenant."  And 
how  does  this  view  enhance  their  value — not  merely  to  look 
at  the  word  of  God  as  the  exhibition  and  tender  of  the  pro- 
mises of  the  gospel — but  to  look  at  every  promise  sprinkled 
with  the  blood  of  Christ,  as  the  seal  of  the  blessings  con- 
tained in  it,  and  the  pledge  of  their  performance  in  the  ex- 
ercise of  faith ! 

Need  we,  then,  entreat  you,  believers,  to  value  this  your 
heritage — to  exhibit  to  the  world,  that  the  promises  are  not 
an  empty  sound — that  they  impart  a  divine  reality  of  support 
and  enjoyment — and  that  an  interest  in  them  habitually  re- 
alized to  the  soul  is  a  blessed,  a  hdavenly  portion?  Should 
your  heart,  however,  at  any  time  be  captivated  by  the  tran- 
sient prospect  before  your  eyes,  so  that  you  are  led  to  ima- 
gine some  substantial  value  in  this  world's  treasures,  you 
will  have  forgotten  the  peculiar  pre-eminent    excellence 

•  Luke  xu.  35-37.  \  Gen.  xxv.  29.-34 ;  Heb.  xii.  16, 


VERSE   111.  209 

of  your  heritage — its  enduring  character — ^'All  flesh  is  as 
grass,  and  all  the  glory  of  man  as  tlie  flower  of  grass'' — 
withering  and  falling  away,  "but  the  word  of  the  Lord" 
— and  therefore  your  "heritage" — in  it — "endureth  for 
ever."*  And  will  you  not  learn  to  despise  the  gaudy  fol- 
lies— the  glittering  emptiness  of  this  passing  scene,  in  com- 
parison of  such  prospects — nay,  of  such  present'  sources  of 
consolation  and  enjoyment  as  your  "heritage"  holds  before 
your  eyes?  Will  you  forsake  a  soul-satisfying  and  eternal 
portion,  to  cast  in  your  lot  with  the  "men  of  this  world, 
which  have  their  portion  in  thislife,"t  and  who,  having  re- 
ceived their  consolation,:}:  "will  soon  have  spent  their  all," 
and  must  "begin  to  be  in"  infinite,  eternal  "want?"§ 
Such  as  these  can  have  no  pleasure  in  surveying  the  heri- 
tage of  the  testimonies  of  God,  as  having  no  interest  in 
its  character  of  spiritual  and  everlasting  blessings.  If,  then, 
they  cast  their  careless  eye  across  the  page,  as  a  drudgery 
imposed  upon  them  for  the  quiet  of  their  consciences,  what 
wonder  is  it  if  they  should  find  nothing  within  their  view 
to  enliven  their  hopes,  or  to  attract  their  hearts?  What 
communion  can  worldly  hearts  hold  with  this  heavenly 
treasure?  What  spiritual  light,  as  the  source  of  heavenly 
comfort,  can  penetrate  this  dark  recess?  As  well  might  the 
inhabitant  of  the  subterraneous  cavern  expect  the  cheerful 
light  of  the  sun,  as  the  man,  whose  eyes  and  heart  are  in  the 
centre  of  the  earth,  enjoy  the  spiritual  perception  of  an  in- 
terest in  the  heritage  of  the  people  of  God.  If,  however,  the 
darkness  and  difficulties  of  the  word  are  pleaded  in  excuse 
for  ignorance,  let  it  be  confessed  by  these  indolent  triflers, 
how  small  a  portion  of  that  perseverance  and  devoted ness 
of  heart,  which  has  been  employed  in  gathering  together 
the  perishing  stores  of  this  world,  has  been  given  to  search 
into  this  hidden  mine  of  unsearchable  riches. 

But  oh,  my  soul !  i[  I  can  lay  claim  to  this  blessed  heri- 
tage, let  me  not  envy  tlie  miser  his  gold — let  me  rather 
adore  that  grace,  which  has  "made  me  to  differ"  from  him, 
and  made  me  far  happier  and  far  richer  in  my  heritage, 
than  he  can  ever  be  in  his.  Let  me  be  seeking  daily  to 
enrich  myself  from  this  imperishable  store,  so  that,  poor  as 

I  am  in  myself,  and  seeming  to  "have  nothing,"  I  may 
find  myself  in  reality  to  be  "jiossessing  all  things."||     Let 

^  1  Peter  i.  24,  25.      t  Psalm  xvii.  14.       t  Kukc  vi.  24.        §  Ibid.  xv.  14, 

II  2  Cor.  vi.  10. 

19* 


210  EXPOSITION  OF  PSALM  CXIX. 

the  recollection  of  the  word,  furnishing  so  rich  a  heri- 
tage of  light,  comfort,  peace,  and  strength,  be  my  abun- 
dant joy  and  bind  my  heart  to  a  closer  adherence  to  its  ob- 
ligations, and  to  a  more  habitual  apprehension  of  its  pri- 
vileges. 


112.    I  HAVE  INCLINED  MINE  HEART  TO  PERF0R:VI    THV  STATUTES 
ALWAY,  EVEN  UNTO  THE  END. 

We  cannot  wonder  at  this  resolution.  When  the 
Psalmist  had  "taken  the  testimonies  of  God  as  a  heri- 
tage for  ever,"  and  found  them  to  be  "the  rejoicing  of  his 
heart,"  that  he  should  hold  fast  this  blessed  portion,  and 
incline  his  heart  to  perseverance  in  the  enjoyment,  seems 
the  natural  expression  of  confidence  and  delight.  And 
yet  to  "incline  the  heart  to  the  Lord's  statutes"  is  as  much 
the  work  of  God  as  to  create  a  world ;  and  as  soon  could 
"the  Ethiopian  change  his  skin,  or  the  leopard  his  spots," 
as  we  could  "do  good,  who  are  accustomed  to  do  evil."* 
And  David  was  very  far  from  meaning  that  he  had,  by  any 
act  of  his  own  power,  been  able  to  turn  the  channel  of  his 
affections  out  of  their  natural  course.  Often  had  he  made 
it  the  subject  of  prayer ;t  and,  as  prayer  sets  every  prin- 
ciple of  the  soul  in  action,  in  dependence  upon  the  Holy 
Spirit,  working  in  him,  and  setting  him  to  work,  he  "in- 
clined his  heart  to  the  statutes  of  God."  Weak  indeed  are 
our  purposes  without  grace  to  strengthen  them,  and  fading 
our  resolutions  without  grace  to  settle  them  on  a  good 
foundation!  yet  strength  even  to  "mount  upon  eagles* 
wings,  to  run  without  weariness,  and  to  walk  without  faint- 
ing ":(: — to  conflict  with  difficulties  without  desponding, 
and,  "having  done  all,  to  stand,"  will  always  be  received 
in  the  exercise  of  "waiting  upon  the  Lord."  Conscious 
that  "without  Christ  we  can  do  nothing"§ — "but  through 
Christ  all  things,"||  let  the  strength  already  imparted  be 
exercised,  in  dependence  upon  the  continued  supply  from 
above;  and  thus  with  willingness,  freedom,  and  delight, 
following  the  l^ord,  turning  to  him,  and  closing  with  him, 
we  shall  "incline  our  hearts"  with  the  full  purpose  "to 
perform  his  statutes  always,  even  unto  the  end."     This  is 

*  Jen  %m,  23.     t  Verses  36,  37.     t  Isaiah  xL  31.     §  Johi^  xv.  5.      i|  PhU. 
iv.  13, 


VERSE  113.  211 

God's  way  of  putting  quickening  life  and  delightful  motion 
into  a  soul  that  was  "dead   in  trespasses  and  sins,"  wlien 
by  an  inexpressible   sweetness    he  allures  it,  and   at  the 
same  moment  by  an  invincible  power  draws  it  to  himself. 
Every  step,  indeed,  to  the  end  will  continue  to  be  a  conflict 
with  indwelling  sin,  in  the  form  of  remaining  enmity,  sloth, 
or  unbelief.     But  how  encouraging  is  it  to  trace  every  ten- 
der prayer,  every  contrite  groan,  every  working  of  spi- 
ritual desire,  to  the  assisting,  upholding  influence  of  the 
free  Spirit  of  God?*     There  will   be  a  continual  drawing 
of  the  Spirit  to  give  the  spring  to  a  continued  "following 
on"  in  the  ways  of  God.     The  same  hand  that  gave  the 
new  bias  to  direct  the  soul  in  a  heavenward  motion,  will  be 
put  forth  from  time  to  time  to  quicken    that   motion — to 
"incline  the  heart   even  unto   the  end."     And  this  view 
will  give  a  bright  ray  of  comfort  and  support  to  that  hard- 
est of  all  words  in  gospel  experience — Persevere — "always 
— even  unto  the  end."     I  can  hardly  hold  on,  the  believer 
might  say,  from  one  step  to  another.     How  can  I  then  dare 
to  hope  that  I  shall  hold  on  a  constant  course — a  daily  con- 
flict—" unto  the  end ?"    But  was  it  not  Almighty  power  that 
supported  the  first  step  in   your  course?     And  is  not  the 
same  gracious  help  pledged  to   every  successive   step  of 
difficulty?     Doubt  not,  then,  that  "He  is  faithful  that  hath 
promised  :"f  dare  to  be  "confident  of  this  very  thing,  that 
he  which  hath  begun  a  good  work  in   you,  will  perform  it 
until  the  day  of  Jesus  Christ.":|:     And  in  this  confidence 
go  on  to  "work  out  your  salvation  with  fear  and  trembling, 
for  it  is  God  which  worketh  in  you  both  to  will  and  to  do 
of  his  good  pleasure."§ 


PART     XV. 

113.     I  HATE  VAIN  thoughts:    BUT  THY  LAW  DO  I  LOVE. 

"Vain  thoughts"  are  the  natural  produce  of  the  unre- 
newed heart,  and  of  the  yet  unrenewed  part  of  the  be- 
liever's heart.  Who  is  there  sensible  of  "the  plague  oi 
his  own   heart,"  and  of  the  spirituality  of   the  Christian 

-  See  Rom.  vili.  2G.      f  Heb.  x.  123.      t  Phil.  i.  <^     §  Ibid.  ii.  I'i.  K^- 


212  EXPOSITION  OF  PSALM  CXIX. 

walk  with  God,  that  does  not  constantly  complain  of  their 
baneful  influence?  The  child  of  God  desires  that  his 
"every  thought  may  be  brought  into  captivity  to  the  obe- 
dience of  Christ;"*  but  he  "sees  another  law  in  his  mem- 
bers, warring  against  the  law  of  his  mind,"  so  that  when 
he  "  would  do  good,  evil  is  present  with  him."f  When  he 
would  "attend  upon  the  Lord  without  distraction" J — when 
he  longs  to  be  able  to  say — "My  heart  is  fixed,  my  heart 
is  fixed  "§ — he  finds  his  afTections  wandering,  as  "the  eyes 
of  the  fool,  in  the  ends  of  the  earth," ||  as  if  there  was  no 
object  of  Divine  attraction  to  his  soul.  We  do  not  hear 
the  worldling,  or  indeed  the  Christian  in  his  worldly  em- 
ployments, complaining  of  this  burden.  He  is  able  to 
bring  to  deep,  important,  and  anxious  concerns  of  this 
world  all  that  intensity  and  fixedness  of  attention,  which 
the  emergency  may  demand — assisted  possibly  rather  than 
hindered  in  this  work  by  the  wily  adversary,  in  the  expec- 
tation, that  this  worldly  abstraction  of  thought  may  prove 
an  occasion  of  diversion  from  the  immensely  momentous 
and  interesting  subjects  of  eternity.  But  never  do  "  the 
sons  of  God  come  to  present  themselves  before  the  Lord," 
except  "Satan  comes  also  among  them,"1[  interposing  in 
the  form  of  "vain  thoughts"  every  hinderance  in  his  power 
to  the  spiritual  enjoyment  of  communion  with  God.  It  is 
probable,  that  for  the  most  part  we  are  not  sufficiently 
aware  of  the  subtlety,  and  therefore  the  peculiar  danger 
of  this  temptation.  An  enticement  to  some  open  trans- 
gression would  alarm  us.  We  should  instinctively  start 
from  it.  The  incursion  of  defiling  or  blasphemous  thoughts 
would  be  such  a  burden  to  us,  that  we  should  "have  no 
rest  in  our  spirit,"  while  they  remain  undisturbed  within 
us.  But  perhaps  neither  of  these  temptations  are  so  for- 
midable as  the  crowd  of  thoughts  of  every  kind,  inces- 
santly running  to  and  fro  in  the  mind — not  actually  evil  in 
themselves,  yet  in  their  indulgence  as  effectual  to  restrain 
tiie  soul  from  close  intercourse  with  God,  as  the  most 
hateful  injections.  These  are  "the  foxes,  the  little  foxes, 
that  spoil  the  tender  grapes."**  Sometimes  the  thoughts 
may  be  even  spiritual  in  their  nature,  and  yet  "vain"  in 
their  tendency;  as  being  unsuitable  to  the  frame  of  the 

*  2  Cor.  X.  5.     t  Rom.  vii.  23, 21 .     n  Cor.  vii.  35.    5  Psalm  Iviii.  7.    11  Prov. 
xvii.  -,^4.     i:  .)ob  i.  C.    **  Can.  ii.  ]o.  ' 


VERSE   113.  213 

present  moment,  and  calciilatcfl,  and  indeed  intended  by 
the  great  enemy,  to  divert  the  mind  from  some  positive 
duty.  Who  has  not  felt  a  serious  thought  upon  an  unsea- 
sonable subject,  and  at  an  unseasonable  time,  to  be  in  its 
effects  and  consequences  a  "vain  thought" — the  secret 
working  of  the  false  "angel  of  light,"*  attempting  to  di- 
vide the  attention  between  two  things,  that  neither  of  them 
may  be  wholly  done,  done  to  any  purpose,  done  at  all?t 
If  at  any  time  "iniquity  has  been  regarded  in  the  heart" 
— if  the  world  in  any  of  its  thousand  forms  has  regained  a 
temporary  ascendency  within — or  if  the  imaginations  of  a 
lusting  heart  are  not  constantly  "held  in,"  as  "with  bit 
and  bridle,"  these  "  vain  thoughts,"  ever  ready  to  force 
their  entrance,  will  at  such  seasons  "get  an  advantage  of 
us."  Restless  in  their  workings,  they  keep  no  Sabbaths, 
and  can  only  be  successfully  met  by  a  watchful  and  un- 
ceasing warfare. 

It  is,  indeed,  often  difficult  in  the  midst  of  continued 
trial  from  this  source,  to  maintain  our  evidences  of  adoption 
clear  and  lively,  or  to  "assure  our  hearts  before  God." 
But  the  inquiry  for  our  own  hearts,  as  a  distinctive  mark  of 
Christian  sincerity,  is — Do  we  cordially  "hate"  them,  as 
exceeding  sinful  in  the  sight  of  God± — hurtful  to  our  own 
souls, §  and  contrary  to  our  new  nature?||  If  we  cannot 
altogether  prevent  their  entrance,  or  eject  them  from  their 
settlement,  are  we  careful  not  to  invite  them,  not  to  enter- 
tain them,  not  to  suffer  them  to  "lodge  vvithin"^f  us? — 

*2Cor.  xi.  14. 

i  Greenham  (one  of  the  most  valuable  of  the  Puritan  writers  upon  experimental 
exercises)  used  to  bring  his  distractions  of  mind  to  this  test — I  f  they  brought  any- 
past  sin  to  mind  for  his  humiliation,  or  any  comfort  to  excite  his  thankfulness,  or 
any  instruction  suitable  to  the  present  moment— he  took  them  to  be  of  God. 
But  if  they  drew  off  his  mind  from  present  duly  to  rove  after  other  objects,  he 
suspected  their  source,  and  girded  himself  to  prayer  for  increasing  steadiness  of 
application  to  the  matter  in  hand.— See  his  works.  Folio,  p.  23.— Being  asked 
to  account  for  distractions  in  holy  meditations,  he  said,  It  was  either  want  of  pre- 
paration and  sanctifying  the  heart  by  prayer  before  we  set  upon  so  holy  an  exer- 
cise, and  therefore  a  rebuke  from  the  Lord  for  our  'presumption  in  being 
bold  to  work  upon  holy  matters  in  our  own  strength' — or  else  a  dey)cnJence 
upon  a  general  purpose  of  thinking  good  or  restraining  evil,  without  fastening 
our  minds  upon  some  particular  object,  but  rather  'ranging  up  and  down,' 
leaving  some  part  of  our  mind  and  meditation  void  for  other  matters,  without 
wholly  and  seriously  setting  on  a  thing  propounded.  When  any  complained  to 
him  of  blasphemous  thoughts,  he  would  say — '  Do  not  fear  them,  but  ablior  them.' 

t  Prov.  xxiv.  9.  §  Can.  ii.  15,  and  Scott  in  loco.  ||  Rom.  vii.  22.  !i  Com- 
pare Jer.  iv.  14. 


214  EXPOSITION  OF  PSALM  CXIX. 

Such  a  hatred  and  revolting  of  heart  from  their  influence 
is  a  satisfactory  proof,  that  they  are  not  so  much  the  natural 
suggestion  of  the  heart,  as  the  injections  of  the  enemy  of 
our  peace.  They  are  at  least  so  directly  opposed  to  our 
better  will  and  dominant  bias,  that  we  may  say — "If  I  do 
that  I  would  not,  it  is  no  more  I  that  do  it,  but  sin  that 
dwelleth  in  me."*  As  far  then  as  they  come  from  within, 
our  affliction  and  conflict  with  them  show  them  to  dwell 
there  not  as  welcome  guests,  or  as  the  family  of  the  house, 
but  as  "thieves  and  robbers."  The  indulgence  of  them 
constitutes  our  sin.  Their  indwelling  may  be  considered 
only  as  our  temptation,  supplying  indeed  continual  matter 
for  watchfulness,  humiliation,  and  resistance;  yet,  as  far  as 
they  are  abhorred  and  resisted,  leaving  no  stain  of  actual 
guilt  upon  the  conscience,  and  rather  to  be  considered  as 
infirmities  than  as  iniquities.  As  we  attain,  however,  an  in- 
creasing sense  of  the  nature  of  sin,  and  the  extent  of  duty, 
we  may  expect  that  they  will  appear  before  us  in  deeper 
aggravations  and  more  persevering  opposition;  yet,  while 
we  groan  under  their  defiling,  distracting  influence  in  our 
best  services,  and  in  our  most  favoured  moments  of  ap- 
proach to  God,  we  may  still  commit  ourselves  with  as- 
sured confidence  to  him  who  "spareth  us  a's  a  man  spareth 
his  own  son  that  serveth  him,"t  and  who  will  not  fail  to 
gather  up  the  broken  parts  of  our  prayers,  and  condescend 
an  answer  of  gracious  acceptance. 

Though,  however,  we  may  justly  conceive  ourselves  to  be 
secured  from  condemnation  on  the  account  of  our  vain  and 
wandering  thoughts,  it  becomes  a  matter  of  much  interest 
to  inquire  into  the  best  means  by  which  they  may  be  kept 
under  and  brought  into  subjection.  If  the  seat  of  this 
"  evil  disease  that  cleaveth  to  us"  be  in  the  heart,  there  the 
remedy  must  be  applied.  Until  the  corrupt  fountain  be 
cleansed,  it  must  ever  "  send  forth  bitter  waters.":}:  The 
heart  unwashed  "from  its  wickedness,"  will  ever  be  the 
inexhaustible  receptacle  of  "  vain  thoughts."  Let  it,  then, 
be  daily  washed  in  the  cleansing  fountain  of  Calvary.  Let 
it  be  diligently  ^'  kept,"||  and  carefully  filled,  so  that  it  may 
be  a  "good  treasure  bringing  forth  good  things."^  Let 
there  be  the  continued  exercise  of  that  "watchfulness" 
which  is  "  unto  prayer,"**  combined  with  an  unflinching 

*  Rom.  vii.  20.      t  Mai.  iii.  17.      t  Compare  2  Kings  ii.  19—22.      §  Com. 
Jer.  iv.  14.     ||  Prov.  iv.  23.     IT  Matt.  xii.  35.     **  Matt.  xxvi.  41. 


VERSE   113.  215 

adherence  to  the  path  of  plain  and  obvious  duty.  Let  the 
temptation  to  desist  awhile  from  services  so  polluted,  that 
they  appear  rather  to  mock  God  than  to  worship  him,  be 
met  on  the  onset  with  the  most  determined  opposition. 
Such  a  suggestion,  if  received,  would  indeed  give  the 
enemy  most  important  advantage,  which  he  would  not  ne- 
glect to  improve  on  every  occasion  of  our  approach  to 
God,  turning  us  back  from  time  to  time  by  successive  in- 
cursions of  "vain  thoughts"  into  our  perplexed  and  yield- 
ing minds.  If  we  cannot  proceed  as  we  could  wish,  let  us 
proceed  as  we  can.  If  a  connected  train  of  thought  or  ex- 
pression fails  us,  let  us  only  change,  not  surrender,  our 
posture  of  resistance,  substituting  sighs,  desires,  tears  and 
groanings  for  words,  and  casting  ourselves  upon  our  God  in 
the  simplicity  of  wretchedness,  and  yet  in  the  confidence 
of  faith — "Lord,  all  my  desire  is  laefore  thee,  and  my 
groaning  is  not  hid  from  thee.  Thou  tellest  my  wanderings: 
put  thou  my  tears  into  thy  bottle:  are  they  not  in  thy 
book?"*  There  can  be  no  doubt  that  it  is  far  better  to 
wander  in  duty  than  from  it.  For  if  any  duty  be  neglected 
on  account  of  the  defilement  that  is  mingled  with  it,  for 
the  same  reason  the  neglect  of  every  other  duty  must 
follow,  and,  as  the  final  consequence,  the  worship  of  God 
will  be  abolished  from  the  earth. 

Much  of  our  successful  warfare  will,  however,  depend 
upon  an  accurate  and  well-digested  acquaintance  with  our 
own  hearts.  Much  also  belongs  to  a  discovery  of  the  bias 
of  the  mind  in  our  unoccupied  moments — of  the  peculiar 
seasons  and  circumstances  that  give  most  power  to  tempta- 
tion, that  a  double  watch  might  be  set  against  those  doors, 
by  which  the  enemy  has  been  accustomed  to  find  his  most 
convenient  and  unobstructed  entrance.  Least  of  all  should 
we  forget  the  effectual  means  suggested  by  David's  expe- 
rience— the  excitement  of  our  hearts  to  the  love  of  the 
law  of  God.  '  He  that  loves  a  holy  law,'  remarks  an  excel- 
lent old  Writer — 'cannot  but  hate  a  vain  thought.'f  If  the 
law  be  the  transcript  of  the  image  of  God,  when  the 
thoughts  be  affectionately  drawn  out  towards  him,  it  must 
have  a  natural  tendency  to  fix  the  image  of  the  beloved 
friend  upon  the  mind,  and  by  a  sweet  constraining  influ- 
ence to  fasten  down  the  thoughts  to  Divine  contemplation. 

*  Fsalm  xxxviii.  9,  Ivi.  8.       t  Steele's  Antidote  against  Distractions. 


216  EXPOSITION  OF    PSALM  CXIX. 

Are  we  then  ever  winged  with  an  elevating  love  to  the  Sa- 
viour? And  shall  not  we  find  our  hearts  starting  out  from 
their  worldly  employments  with  frequent  glances  and 
flights  upwards  towards  the  object  of  our  desire?  And  will 
not  this  habitual  intercourse  and  communion  of  love  gra- 
dually mould  the  soul  into  a  fixed  frame  of  delight,  ex- 
citing our  hatred,  and  strengthening  our  resistance  of  every 
earthly  affection?  And  thus,  as  the  powers  of  the  renewed 
man  are  called  forth  in  a  "love"  for  the  holy  "law  of 
God,"  "spiritual  wickedness"  will  be  abhorred,  conflicted 
and  overcome.  Yet  these  defilements  will  remain,  to  die 
with  the  last  breathings  of  the  old  man,  which  though  cru- 
cified indeed,  and  expiring,  will  struggle  with  fearful 
strength  and  unabated  enmity  to  the  end.  And  let  them 
remain,  as  humbling  mementos  of  our  unclean  nature, 
"shapen  in  iniquity  and  conceived  in  sin"* — and  as  enli- 
vening our  anticipations  of  that  blessed  place,  where  "shall 
in  no  wise  enter  any  thing  that  defileth,"t — where  "vain 
thoughts,"  and  whatever  beside  might  "separate  between 
us  and  our  God"  will  be  unknown  for  ever.  And  let  them 
not  cease  to  operate,  as  endearing  to  our  souls  the  free  jus- 
tification of  the  gospel,  as  leading  us  daily  and  hourly  to 
repair  to  "the  fountain  opened  for  sin  and  for  un cleanness,":}: 
and  enhancing  in  our  view  that  heavenly  intercession, 
which  provides  for  the  perfect  cleansing  and  acceptance  of 
services  even  such  as  ours.  Blessed  contemplation ! — 
Jesus  prays  not  for  us  as  we  do  for  ourselves.  His  inter- 
cession is  without  distraction — without  interruption.  If 
we  are  then  so  dead  that  we  cannot,  and  so  guilty  that  we 
dare  not,  pray,  and  so  wandering  under  the  influence  of 
"vain  thoughts,"  that  our  prayers  appear  to  be  scattered  to 
the  winds,  rather  than  to  ascend  to  the  God  of  heaven — 
if  on  these  accounts  combined,  we  "are  so  troubled  that 
we  cannot  speak,"§  yet  always  is  there  One  to  speak  for 
us,  of  whom  it  is  testified  for  our  encouragement — that 
there  came  "a  voice  from  heaven,  saying — This  is  my  be- 
loved Son,  in  whom  I  am  well  pleased." ||  With  such 
hopes,  motives,  and  encouragements,  let  us  continue  "in- 
stant in  prayer," ^[  until  we  pray,  and  that  we  may  pray. 

*  Psalm  li.  5.     t  Rev.  xxi.  87.    t  Zech.  xiii.  1.     §  Psalm  kxvii.  4.     11  Matt 
uL17.     URom.  xu.  12. 


VERSE   114.  217 

Let  us  supplicate  with  restless  importunit}''  the  Lord,  that 
the  omnipotent  power  of  his  love  would  take  hold  of  these 
hearts,  wliich  every  monrient  sin  and  Satan  seem  ready  to 
seize.  At  the  same  time  let  us  remember,  that  while  we 
are  conscious  of  our  hatred  of  every  interruption  to  his 
service,  and  of  the  simplicity  of  our  adection  to  his  holy 
law,  we  may  at  all  times  maintain  a  confidence  hefore  him, 
that  will  issue  in  perfect  peace  and  established  consolation. 


114.    THOU  ART  MY  HIDING-PLACE,  AND  MY  SHIELD;  I  HOPE 
IN  THY   WORD. 

Think  of  the  distractions  that  the  Psalmist  found  in  the 
service  of  his  God,  from  the  unremitting  vigilance  of  the 
enemy  pursuing  him  into  his  secret  retirement,  and  defiling 
his  every  attempt  to  perform  his  obedience,  or  delight  in 
the  enjoyment  of  his  God.  Can  we  wonder,  then,  to  see 
him  fleeing  to  his  hiding-place,  where  he  could  "keep  him- 
self, and  that  wicked  one  toucheth  him  not?''*  But  where 
is  the  believer's  hiding-place?  "A  man  shall  be  as  a  hiding- 
place  from  the  wind,  and  a  covert  from  the  tempest."!  A 
man!  A  wondrous  man  indeed! — whose  "name  shall  be 
called  the  Mighty  God;"i:  for  "in  him  dwelleth  all  the  ful- 
ness of  the  Godhead  bodily."§  Yes — .lesus  exposed  him- 
self to  the  fury  of  "  the  wind  and  tempest,"  that  he  might 
provide  "a  hiding-place  and  a  covert"  for  us.  The  broken 
law  pursued  with  its  relentless  curse — ^This  sinner  ought  to 
die.' — 13ut"thou  art  my  hiding-place  and  my  shield,"  who 
hast  "redeemed  me  from  the  curse  of  the  law,  being  made  a 
curse  for  me."||  "The  fiery  darts  "  pour  in  on  every  side, 
but  the  recollection  of  past  security  in  "my  hiding-place  " 
and  bsneath  "my  shield,"  makes  me  ready  with  my  song  of 
acknowledgment — "Thou  hast  been  a  strength  to  the  poor, 
a  strength  to  the  needy  in  his  distress,  a  refuge  from  the 
storm,  a  shadow  from  the  heat,  when  the  blast  of  the  terri- 
ble ones  is  as  a  storm  against  the  wall."1[  From  the  malice 
or  seductions  of  the  world,  abiding  in  this  our  hiding-place, 
we  have  nothing  to  fear.  The  voice  of  the  Saviour  still 
speaks  encouragement  and  support — "Be  of  good  cheer;  I 
have  overcome  the  world."* '^     To  the  accusations  of  Satan 

*  1  John  V.  18.  t  Isaiah  xxxii.  2.  t  Ibid.  ix.  6.  §  Col.  u.  9.  ||  Gal.  iiL 
JO,  13.    U  Isaiah  XXV.  4.    ***  John  xvi.  33. 

20 


218  EXPOSITION  OF  PSALM  CXIX. 

or  of  conscience,  our  challenge  is  ready— '^  Who  shall  lay 
any  thing  to  the  charge  of  God's  elect?  It  is  God  that  juati- 
fieth:  Who  is  he  that  condemneth?  It  is  Christ  that 
died."* — From  the  fear  of  death — "the  sting  of  death  "— 
we  still  find  our  hope  secure,  and  a  song  of  thanksgiving 
put  into  our  mouth. — "0  death!  where  is  thy  sting?  O 
grave!  where  is  thy  victory?  Thanks  be  to  God,  which 
giveth  us  the  victory  through  our  Lord  Jesus  Christ."! 
How  is  it  that  "  the  smoking  flax,"  which  the  malice  of  Sa- 
tan strives  to  extinguish,  is  not  "  quenched  "—or  "the 
bruised  reed,"  which  seems  beyond  the  hope  of  restoration, 
is  not  "  broken,"  but  because  Jesus  is  our  security — be- 
cause hidden  springs  of  life  are  perpetually  flowing  from 
him — because  he  is  our  "hiding-place?" 

The  world  must  often  be  surprised  at  the  constancy  of  the 
believer  amidst  all  their  varied  efforts  to  shake  his  steadfast- 
ness. They  know  not  "the  secret  of  the  Lord  is  with 
them  that  fear  him.":}: — A  hiding-place  implies  secrecy. — 
The  believer's  life  is  a  hidden  life§ — hidden  beyond  the 
comprehension  of  the  world  and  the  power  "of  the  enemy. 
And  therefore  it  is  impossible  to  tell  how  safe  the  Christian 
is  in  the  midst  of  surrounding  ruin,  and  how  invincible  the 
strength  by  which  he  is  guarded.  If  we  can  look  up  to  the 
Lord  and  say — "  Thou  art  my  hiding-place  and  my  shield," 
we  may  live  in  the  heart  of  the  enemy's  country,  and  "our 
place  of  defence  shall  be  the  munition  of  rocks." ||  But 
are  we  acquainted  with  this  hiding-place?  How  have  we 
discovered  it?  Are  we  found  in  it  and  careful  to  abide  in 
it?  "Them  that  are  without,  God  judgeth."  There  is  but 
one  hiding-place  from  the  wind  and  tempest.  All  besides, 
that  seems  to  promise  security,  is  a  "  refuge  of  lies,  which 
the  hail  shall  sweep  away,  and  a  hiding-place,  which  the 
waters  shall  overflow."1F  Surely  that  blessed  word,  that 
has  discovered  the  hiding-place,  is  a  firm  warrant  for  the 
Christian's  hope.  And  therefore  every  sinner  enclosed  in 
the  covert  of  love  will  be  ready  to  declare — "  I  hope  in 
thy  word." 

*  Rom.  viii.  33,  34.  t  1  Cor.  xv.  55,  57.  t  Psalm  xxv.  14.  §  Col.  iii.  3. 
11  Itaiah  xx.^iii.  i6.     H  Isaiah  xxviii.  16,  17. 


VERSE  115.  219 

115.    DEPART  FROM    ME,  YE   EVIL-DOERS  ;     FOR  I  WILL    KEEP  THE 
COMMANDMENTS  OF  MY  GOD. 

Safe  and  quiet  in  his  hiding-place,  David  deprecates  all 
attempts  to  disturb  his  peace.  The  society  therefore  of  the 
ungodly  is  intolerable  to  him, and  he  cannot  forbe.lr  frowning 
them  from  his  presence — "Depart  from  me,  ye  evil-doers." 
He  had  found  them  to  be  opposed  to  his  best  interests,  and 
he  feared  their  influence  in  shaking  his  determination  of 
obedience  to  his  God.  Indeed,  when  have  the  I^ord's  peo- 
ple failed  to  experience  such  society  to  be  a  prevailing  hin- 
derance  alike  to  the  enjoyment  and  to  the  service  of  God? 
"Can  two  walk  together  except  they  are  agreed?"*  And 
can  we  be  "agreed"  with  God,  so  as  to  walk  in  fellowship 
with  him,  except  we  be  at  variance  with  the  principles,  the 
standard,  and  conduct  of  a  world  that  is  "enmity  against 
him  ?"f  Not  more  needful  was  the  exhortation  to  the  first 
Christians  than  to  ourselves — "Save  yourselves  from  this 
untoward  generation."!  The  spirit  of  the  believer's  walk 
must  therefore  form  itself  into  a  resolute  course  of  separa- 
tion from  an  ungodly  world.  Secure  in  the  "hiding  place," 
and  covered  with  the  "shield  "  of  his  covenant  God, he  has 
no  need  to  fear  their  rebuke,  but  may  meet  their  malice,  and 
resist  their  enticements  with  the  undaunted  front  of  ^'a 
good  soldier  of  Jesus  Christ."§  Not  indeed  that  the  pro- 
fession of  the  gospel  was  ever  intended  to  be  marked  with 
moroseness  of  behaviour,  or  any  thing  approaching  to  an 
ascetic  seclusion  of  conduct.  Rather  are  we  expressly  en- 
joined to  courtesy  and  kindness,||  to  a  wise  and  considerate 
walk  towards  them  that  are  without,^  as  "adorning  the  doc- 
trine of  God  our  Saviour,"**  and  having  a  powerful  tenden- 
cy, in  some  instances  even  superior  to  the  word  itselff  f  to 
"win  souls"  to  Christ.  But  when  they  would  tempt  us  to 
one  devious  or  backsliding  step  from  the  ways  of  God — 
when  our  connexion  with  them  entices  us  to  a  single  act  of 
conformity  to  their  standard,  dishonourable  to  God,  and 
inconsistent  with  our  engagements  to  his  service — then  it 
becomes  us  to  take  a  bold  and  unflinching  stand — "Depart 
from  me,  ye  evil-doers;  for  I  will  keep  the  commandments 
of  my  God." 

*  Air.os  iii  3.  t  Comp.  Matt.  vi.  24.  James  iv.  4.  T  Acts  ii.  40.  §  2  Tim. 
ii.  3.     II  Pet.  iii.  8.     U  Col.  iv.  5.     **  Tit.  ii.  10.     1 1  Compare  J  Pet.  iii.  1 . 


220  EXPOSITION  OF  PSALM  CXIX. 

The  spirit  of  this  resolution,  however,  gives  no  counte- 
nance to  the  self-delusive  notion  of  maintaining  an  intimate 
connexion  with  professed  "evil-doers,^'  for  the  kind  pur- 
pose of  recommending  our  religion  to  their  acceptance — a 
scheme,  which  requires  a  rare  degree  of  caution  and  sim- 
plicity to  attempt  without  entangling  the  conscience,  and 
which,  for  the  most  part  at  least,  it  is  to  be  feared,  is  in- 
tended as  a  specious  covering  for  the  indulgence  of  a  world- 
ly spirit.  If  the  world  are  to  be  met,  and  their  society  in- 
vited, for  the  accomplishment  of  this  benevolent  intention, 
let  it  be  upon  the  principle  of  the  Lord's  command  to  his 
prophet — "Let  them  return  unto  thee,  but  return  not  thou 
to  them."*  The  amiable  desire  to  "  ])lease  our  neighbour'' 
is  guarded  from  the  exercise  of  it  to  a  worldly  purpose  or 
an  unlawful  extent,  by  the  direct  limitation,  that  it  should 
be  "for  his  good  to  edification. "t  And  whenever  this  end 
and  restriction  has  been  overlooked  in  our  intercourse  with 
the  world,  it  is  sufficiently  evident  that  self-gratification  has 
been  the  moving,  directing  excitement,  and  that  the  distinc- 
tive mark  of  the  Christian  character,  bearing  the  cross,  and 
confessing  the  name  of  our  Divine  Master,  has  been  gb- 
scured. 

Sometimes,  however,  when  the  conscience  is  struggling 
with  itself,  an  apprehension  of  danger  is  not  altogether  for- 
gotten, and  the  question  is  asked  with  some  trembling  of 
spirit — "How  far  may  I  conform  to  the  woild,  without  en- 
dangering the  loss  of  my  religion?"  But,  not  to  speak  of 
the  insincerity  and  self-deception,  from  which  such  a  ques- 
tion originates,  it  would  be  better  answered  by  substituting 
another  in  its  place — "  How  far  may  I  be  separate  from  the 
world,  and  yet  be  destitute  of  the  vital  principle?"  Scruti- 
nize, in  every  advancing  step  toward  the  world,  the  work- 
ings of  your  own  heart.  Suspect  its  reasonings.  Be  ready 
to  listen  to  the  first  awakened  conviction  of  conscience. 
Though  it  be  only  a  whisper,  or  a  hint,  it  may  be  gene- 
rally regarded  as  the  indication  of  the  Divine  wnll.  And, 
as  it  concerns  this  particular  point  of  difficulty,  let  it  be  re- 
membered that  the  experiment  of  conformity  to  the  world, 
often  as  it  has  been  tried,  has  never  been  found  to  answer 
the  avowed  end.  Whatever  may  be  the  effect  of  this  com- 
promise in  recommending  ourselves  to  the  world,  no  pro- 

*  Jer.  XV.  1 9,         1  Compare  Romans  xv.  2. 


VERSE    115.  221 

gress  has  been  made  in  introducing  our  Master  to  their  af- 
fections, whose  name,  whether  from  unwatchfuhicss  or 
cowardice  on  our  part,  or  from  the  overpowering  flow  of 
the  world  on  the  other  side,  has  probably,  in  such  society, 
scarcely  passed  over  our  lips  with  any  sensible  power  of  at- 
traction. Indeed,  so  far  from  recommending  our  religion 
by  this  accommodation,  we  have  been  successftll  in  ingra- 
tiating ourselves  in  their  favour,  only  so  far  as  we  have  been 
content  to  restrain  any  prominent  introduction  of  our  re- 
ligion to  their  notice;  at  the  same  time,  that  our  yielding 
conformity  to  their  taste,  and  habits,  and  conversation,  has 
virtually  sanctioned  their  erroneous  and  defective  standard 
of  conduct,  and  tended  to  deceive  them  with  the  self-com- 
placent conviction,  that  it  approaches  as  near  to  the  scrip- 
tural elevation,  as  is  absolutel}^  required.  The  final  result, 
therefore,  of  this  attempt  to  conciliate  the  gospel  to  those 
who  "have  no  heart  to  it,"  is,  that  our  own  consciences 
have  been  insnared,  while  they  retain  all  their  principles 
unaltered. 

It  must  surely  be  obvious  that  such  a  course  is  plainly 
opposed  to  the  revealed  declarations  of  the  word,  and  can 
be  viewed  strictly  in  no  other  light,  than  as  bearing  the  de- 
cisive character  of  unfaithfulness  to  our  great  Master.  We 
might  ask,  also,  whether  our  love  to  the  Lord  can  be  in  fer- 
vent exercise,  while  we  "love  them  that  hate  him?"* — 
wiiether  our  hatred  of  sin  can  be  active  and  powerful,  while 
we  can  find  pleasure  in  the  society  of  those,  whose  life, 
"  without  God  in  the  world,"t  is  none  other  than  a  habi- 
tual wilful  course  of  rebellion  against  himPj — whether  we 
can  have  any  deep  and  experimental  sense  of  our  own  weak- 
ness when  thus  venturing  into  temptation — whether,  by  un- 
necessary contact  with  the  world,  we  can  expect  to  "go 
upon  hot  coals,"  and  our  "feet  not  be  burned "§ — or,  in 
fact,  whether  we  are  not  forgetting  the  dictates  of  common 
prudence,  in  forsaking  the  path  of  safety  for  a  slippery 
path,  more  accordant  to  our  own  inclinations? 

But,  supposing  the  path  of  duty  not  to  be  determined  with^ 
infallible  certainty  by  the  light  of  Scripture,  let  this  line  of 
conduct  be  subjected  to  the  impartial  scrutiny  of  our  own 
hearts,  and  of  the  effects,  whether  neutral  or  positively  dctri- 

*  2  Chron.  xiv.  2.     f  Eph.  ii.  12.  .       ^        , 

t  Who  are  the  wkked,  hut  tho^  that  forprcl  Gotl?     Ts.  ix.  1  <  ;  x.  A. 
§  Prov.  vi.  2r3. 

20* 


222  EXPOSITION  OF    PSALM  CXIX. 

mental,  which  have  resulted  from  it  to  ourselves,  or  to  the 
church  of  God.  Has  not  this  fellowship  with  "  evil-doers" 
been  felt  to  be  a  hinderance  to  us  in  "keeping  the  com- 
mandments of  our  God?"  Or,  if  it  has  not  been  found  to 
end  in  every  case  in  open  conformity  to  their  maxims,  or  is 
not  conceived,  as  we  have  apprehended,  to  give  a  sanction 
to  their  principles,  yet  has  no  unfavourable  influence  been 
experienced  by  ourselves  in  deadening  the  soul  to  spiritual 
things?  Has  the  spirit  of  prayer  sustained  no  injury  in  this 
atmosphere?  Has  no  danger  been  marked  in  imbibing  their 
taste,  the  spirit  of  their  conversation,  and  their  general  con- 
duct, which,  without  fixing  any  blot  upon  our  external  pro- 
fession, must  insensibly  estrange  the  best  affections  of  the 
heart  from  God?  And  has  it  never  been  considered  that 
this  association  with  the  worldly  must  prove  of  a  hurtful 
tendency  to  the  gospel,  as  weakening,  by  our  apparent  want 
of  decision  "on  the  Lord's  side,""*  the  sacred  cause  which 
we  are  pledged  to  support,  and  obscuring  the  strong,  legi- 
ble view  of  the  Christian  character  exhibited  in  the  word 
of  God,  as  a  distinct  and  separate  people?!  As  far  as  Pro- 
vidence marks  our  path,  we  go  safely  in  the  spirit  of  hu- 
mility, watchfulness,  and  prayer — as  far  as  a  connexion 
with  evil-doers  is  found  to  be  a  cross,  it  is  not  likely  to 
prove  a  snare; — but  if  we  can  manifest  a  union  of  spirit 
with  them  to  whom  David  says,  with  holy  determination — 
"  Depart  from  me" — and  to  whom  David's  Lord  will  one 
day  say — "  Depart"! — is  there  not  a  want  of  fellowship 
between  our  spirit  and  that  of  the  Psalmist,  and  an  essential 
unfitness  for  communion  with  the  society  of  heaven?  I'he 
children  of  this  world  can  have  no  more  real  communion 
with  the  children  of  light,  than  darkness  has  with  light.§ 
As  great  is  the  difference  between  the  Christian  and  the 
world,  as  between  heaven  and  hell — as  between  the  sounds 
"Come,  ye  blessed,"  and — "  Depart,  ye  cursed. "1|  The 
difference,  which  at  that  solemn  day  will  be  made  for  eter- 
nity, must  then  visibly  be  made  now.  They  must  depart 
from  us,  or  we  from  God — we  cannot  walk  with  them 
both.  « Defilement,'  as  Mr.  Cecil  remarks,  Ms  inseparable 
from  the  world. 'IF  We  cannot  hold  communion  with  God 
in  the  indulgence  of  worldly  society,  and,  therefore,  separa- 

*  Uomp.  F.xod.  xxxii.  26.    Judges  v.  23.     Matt.xii.  30.     1  Compare  Numb, 
xxiii.  I).     John  xvii.  115.     :  Matt.  xxv.  41.     §  '2  Cor.  vi.  14.     ||  Matt.  xxv.  34, 

41.     "f  Cecil's  Remains. 


VERSE   116.  223 

lion  from  the  world,  or  separation  from  God,  is  tlie  alterna- 
tive, VV^iich  way — which  company — is  most  congenial  to 
our  taste?  May  we  have  grace  to  listen  to  our  Father's 
voice  of  love — ''' Wherefore  come  out  from  among  them, 
and  be  ye  separate,  saith  the  Lord,  and  touch  not  the  un- 
clean thing:  and  I  will  receive  you,  and  will  be  a  Father  to 
you,  and  ye  shall  be  my  sons  and  daughters,  sailh  the  Lord 
Almight}'."* 

116.  UPHOLD  ME  ACCORDING  UNTO  THY  WORD,  THAT  I  MAY 
live;  and  let  me  not  be  ashamed  of  my  HOPE. 

Lest  the  Psalmistshouldseem  tohave  been  self-confident 
in  his  rejection  of  the  society  of  the  ungodly,  and  determi- 
nation to  adhere  to  his  God,  we  find  him  here,  as  we  have 
remarked  on  former  occasions,!  mindful  of  his  own  weak- 
ness, and  committing  himself  to  the  upholding  grace  of  God. 
Indeed  the  highest  arch-angel  before  the  throne  stands  only 
as  he  is  upheld  by  the  Lord,  and  may  unite  with  the  weakest 
child  in  the  Lord's  family  in  the  acknowledgment — "By 
the  grace  of  God  I  am  what  I  am."|  Much  more,  there- 
fore, must  I,  pressed  as  I  am  on  every  side  with  daily  con- 
flict and  temptation,  and  conscious  of  my  own  weakness  and 
liability  to  fall,  approach  to  the  throne  of  grace  as  a  suppli- 
ant for  "  grace  to  help  in  time  of  need."§  My  plea  is  the 
word  of  promise, ''according  to  thy  word  " — "As  thy  days, 
so  shall  thy  strength  be."||  "Fear  thou  not'' — is  the  lan- 
guage of  our  upholding  God — "for  I  am  with  thee — be  not 
dismayed,  for  I  am  thy  God — I  will  strengthen  thee,  yea,  I 
will  help  thee — y^ci^  I  will  vphold  thee  with  the  right  hand 
of  my  righteousness." *j|  Hlessed  be  the  goodness  that  made 
the  promise,  and  that  guides  the  hand  of  my  faith,  as  it  were, 
to  fasten  upon  it.  And  why  do  I  need  the  promise?  why 
do  I  plead  it,  but  "that  I  may  live,"  that  I  may  know  that 
"life,"  which  is  found  and  enjoyed  "in  the  favour"  of  God?** 
Nothing  seems  worth  a  serious  thought  beside — Nothing 
else  deserves  the  name  of  life,  but  the  service  and  enjoy- 

*  2  Cor.  vi.  17,  18.  t  Verses  8,  31.  The  same  frame  is  marked— Ps. 
xvii.  4,  5.     X  1  Cor.  xv.  10.     Comp.  2  Pet.  ii.  4. 

Man's  wisdom  is  to  seek 

His  strength  in  God  alone : 
And  e'en  an  angel  would  be  weak, 

Who  trusted  in  his  own.  Cowpr.n. 

§  Heb.  iv.  10.     jj  Deut.  xxxiii.  25.     !!  Isa.  xli.  10.     "^  Ts.  xxi.  5. 


224  EXPOSITION  OF  PSALM  CXIX. 

rnentof  God.     And  ihereforequickenlng  grace — newlife — 
"life  more  abundantly'^* — let  it  be  the  burden  of  every 
prayer — the  cry  of  every  moment.     Thus  upheld  by  the 
Lord's  grace  and  living  in  the  comfort  of  his  presence,  I 
hope  to  feel  more  and   more  of  the  support  of  my  gospel 
hope.     Though  I  have  just  before  expressed  a  confident 
hope  in  God's  word,  though  I  have  been  enabled  to  "make 
my  boast  in  the  Lord,"t  as  "my  hiding-place,  and  my  shield," 
yet  a  sense  of  continual  helplessness  leads  me  earnestly  to 
pray — "Let  me  not  be  ashamed  of  my  hope."     And  who, 
indeed,  ever  was  ashamed  of  the  gospel  hope?     Is  not  the 
"stone  that  is  laid  in  Zion  for  a  foundation,"  a  "tried  stone" 
— tried  in  ten  thousand  instances — tried  by  thousands  and 
millions  of  sinners — nay,  more,  tried  by  God  himself,  and| 
found  to  be  a  sure  foundation  ?+     Yet  still,  that  I  may  "hold 
fast  the  beginning  of  m.y  confidence,"  and  "the  rejoicing 
of  my  hope,  firm  unto  the  end,"§  I  must  persevere  in  prayer 
— "Uphold  me  according  unto  thy  word." — David,  when 
left  to  i^eel  his  own  weakness,  was  "ashamed  of  his  hope" 
— "I  said  in  my  haste,  I  am  cut  off  from  before  thine  eyes."|| 
At  another  time,  when  upheld  by  the  Lord  in  a  season  of 
accumulated  trial,  it  is  recorded  of  him,  "that  he  encou- 
raged himself  in  the  Lord  his  God."*|[     Thus  it  is  evident 
"wherein  my  great  strength  lieth,"  and  how  impotent  I  am 
when  left  to  myself.     And  oh!  how  delightful  is  the  exer- 
cise of  faith  in  going  to  the  Strong  for  strength.     There  is 
now  no  farther  perplexity  as  to  the  issue  of  my  spiritual 
conflicts.     He  who  is  the  author  will  ever  be  the  upholder 
of  the  "hidden  life"  in  his  people.     It  is  a  part  of  his  own 
life,  and  therefore  can  never  perish.     The  tempter  himself 
will  flee,  when  he  marks   the  poor  feeble,  fainting   soul 
"upheld  according  to  the  word"  of  his  God,  and  placed  in 
safety  beyond  the  reach  of  his  malice.     Not,  however,  that 
as   I   once  was  ready  to  hope,  my  weakness  will  ever  be 
made  strong;  but  that  I  shall  daily  grovv  more  sensible  of 
it,  and  be  able  more  simply  to  take  hold  of  infinite  ever- 
lasting strength  as  my  stay  and  support. 

*  John  X.  10.       1  Psalm  xxxiv.  2.       |  Jsa.  xxviii.  IC.        §  Heb.  iii.  0,  14. 
II  Psalui  xxxi.  2*2.     II  1  Sam.  xxx.  G. 


VERSE  117.  225 

1 17.  HOLD  THOU  ME  UP,  AND  I  SFIALL  BE  SAFE  ;  AND  I  WILL  HAVE 
RESPECT  UNTO  THY  STATUTES  CONTINUALLY. 

Such  is  my  sense  of  need  and  peril,  that  my  only  refuge 
lies  in  "continuing  instant  in  prayer."*  I  must,  there- 
fore, send  up  one  cry  after  another  into  my  Father's  ear  for 
the  support  of  his  upholding  grace.  For  not  only  the  con- 
sciousness of  my  weakness,  but  the  danger  of  the  slippery 
path  before  me,  reminds  me,  that  the  safety  of  every  mo- 
ment depends  upon  being  upheld  by  Almighty  power. 
The  ways  of  temptation  are  so  many  and  imperceptible — 
the  influence  of  it  so  appalling — the  entrance  into  it  so  de- 
ceitful, so  specious,  so  insensible — my  own  weakness  and 
unwatchfulness  so  unspeakable,  that  I  can  do  nothing  but 
go  on  my  way,  praying  at  every  step — "Hold  thou  me  up, 
and  I  shall  be  safe."  Often,  indeed,  can  I  remember,  when 
"my  feet  were  almost  gone,  my  steps  had  well  nigh  slip- 
ped,"! yet  when  I  have  said,  "My  foot  slippeth,"  1  have 
been  enabled  to  record — "Thymercj^,  0  Lord,  held  me 
up.":j:  Most  beautiful  is  the  description  of  this  experience 
in  the  picture  given  of  the  church  of  old — "Who  is  this 
that  Cometh  up  from  the  wilderness  leaning  vpon  her  Be- 
loved?^-^  This  frame  appears  to  have  been  familiar  to  the 
Psalmist,  and  aptly  delineates  his  affectionate,  though  con- 
flicting confidence  in  his  God — "My  soul  followeth  hard 
after  thee  :  thy  right  hand  upholdeth  me."||  The  recollec- 
tion of  this  care  of  his  God,  from  the  earliest  moments  of 
his  life,  appears  to  have  supplied  encouragement  for  his 
present  faith,  and  matter  for  unceasing  praise — ^^  By  fhee 
have  I  been  holden  tip  from  the  ivornb;  thou  art  he  that 
took  me  out  of  my  mother's  bowels:  my  praise  shall  be 
continually  of  thee  "^  We  cannot  wonder,  then,  that  he 
should  find  this  same  confidence  a  most  refreshing  channel 
of  support  in  the  contemplation  of  the  remaining  steps  of 
his  pilgrimage  and  his  prospects  for  eternity — ''Never- 
theless"— saith  he — "I  am  continually  with  thee:  thou 
hast  holden  me  by  my  right  hand.  Thou  shall  s^itide  me 
with  thy  counsel,  and  afterwards  receive  me  to  glory,"** 
And,  indeed,  the  more  awake  and  lively  m.y  spiritual  ap- 
prehensions are,  the  more  conscious  I  shall  be,  that  the 

''*  Rom.  xii.  12.     t  Psalm  Ixxiii.  2.     X  Ibid.  xciv.  18.     §  Can.  viii.  5.     ||  Psalm 
Ixiii.  8.     IT  Psalm  Ixxi.  6.     **  Ibid.  Lxxiii.  23,  24. 


226  EXPOSITION  OF  PSALM  CXIX. 

Lord  is  not  only  providentially,  but  by  the  operations  of 
his  grace  "compassing  my  path  and  my  lying  down,"* 
*^'  lest  any  hurt  me,  keeping  me  night  and  day."f  If  it  be 
inquired — how  the  Lord  "holds  up  "his  people  in  this 
slippery  path,  the  answer  is — "Of  the  fulness  of  Jesus 
they  all  receive "|  continual  supplies  of  grace  to  their 
souls,  so  that  "the  life  which  they  now  live  in  the  flesh 
they  live  by  the  faith  of  the  Son  of  God."§  And,  there- 
fore, if  I  am  upheld,  it  is  by  the  indwelling  of  the  Spirit, 
whose  grace  and  influence,  cherished  in  my  soul,  I  shall 
never  fail  to  find  an  all-sufficient  support  throughout  my 
dangerous  way.  And  shall  I  not  also  experience  the  dis- 
pensations of  Providence  to  be  the  appointed  means  of 
drawing  and  keeping  me  near  to  my  God?  If  prosperity  is 
exposing  my  soul  to  danger,  and  hindering  me  in  the  at- 
tempt to  loosen  my  heart  from  the  world,  may  I  not  trust 
to  the  ever-watchful  kindness  of  the  Lord  to  keep  me  low, 
and  not  to  suff*er  me  to  be  at  ease  in  my  forgetfulness?  If 
the  pleasures  of  sense,  if  the  esteem  of  the  world,  or  the 
good  report  of  the  church,  are  bringing  a  bewitching  snare 
upon  my  soul,  my  God  will  lead  me  in  the  pathway  of  the 
cross — in  the  "valley  of  humiliation." 

But  how  clearly  is  the  secret  of  an  unsteady  walk  laid 
open!  How  is  it  traced  to  a  neglect  of  leaning  upon  an 
Almighty  arm!  And  how  fearfully  is  the  danger  of  self- 
confidence  unveiled !  If  I  am  standing  by  my  own  strength, 
very  soon  shall  I  be  made  to  feel  that  I  cannot  stand  at  all. 
No  "mountain"  seemed  to  "stand  stronger"  than  Solo- 
mon's. Yet  when  he  became  the  very  "fool"  that  he  de- 
scribes, "trusting  in  his  own  heart" — how  quickly  was  it 
"  moved  !"|| 

Peter,  in  the  foolishness  of  his  heart,  thought  that  he 
could  have  "walked  upon  the  water  unsupported  by  the 
arm  of  his  Lord,"  but  a  moment's  sense  of  weakness  and 
experience  of  danger,  brought  him  to  his  right  mind: 
"and,  beginning  to  sink,  he  cried,  saying,  Lord,  save 
me."1[  Well  would  it  have  been  for  him,  if  the  gracious 
instance  of  faithfulness  vouchsafed  at  that  moment  of  peril 
had  effectually  rebuked  his  presumption.  We  should  not 
then  have  heard  from  the  same  lips  that  language  of  most 
unwarranted  confidence  in  his  own  power: — "x\lthough  all 

*  Psalm  cxxxix.  3.  t  Isa.  xxix.  3.  t  John  i.  16.  §  Gal.  ii.  20.  I|  Com. 
Ps.  XXX.  6,  7.     1  Kings  xi.  1—10.    Prov.  xxviii.  26.     IT  Matt.  xiv.  28—30. 


VERSE    117.  227 

shall  be  offendeil,  yet  will  not  I: — If  I  should  die  with 
thee,  1  will  not  deny  thee  in  any  wise."*  Poor  deluded 
disciple!  thou  art  on  the  brink  of  a  grievous  fail!  But  let 
us  mark  how  he  was  "held  up"  from  utterly  sinking — ^^"  1 
have  prayed  for  thee,"  said  the  gracious  Saviour — "  that  thy 
faith  fail  not."t  And  thus  "held"  up  by  the  same  faithful 
intercession  of  my  powerful  friend  (whose  prayers  are  not 
weak  as  mine — "nor  will  he  fail  or  be  discouraged "i — by 
my  continual  backslidings,)  "I/'  too — though  in  the  at- 
mosphere of  danger,  in  the  slippery  path  of  temptation — 
"shall  be  safe" — safe  from  an  insnaring  world — safe  from 
a  treacherous  heart — safe  in  life — safe  in  death — safe  in 
eternity.  Thus  does  an  interest  in  the  covenant  of  grace 
and  the  promises  of  the  gospel  encourage  not  presumption 
— but  humility,  watchfulness,  diligence,  and  prayer,  and 
all  the  different  actings  of  faith  —  the  appointed  way,  in 
which  the  Lord  "keepeth  the  feet  of  his  saints." 

Let  me  not,  then,  forget  either  my  liability  to  fall  every 
moment  if  left  to  myself,  or  the  faithful  engagements  of 
my  covenant  God  to  "  keep  me  from  falling."  While  1  re- 
collect for  my  comfort,  that  I  "  stand  by  faith,"  still  is  the 
exhortation  most  needful — "Be  not  high-minded,  but 
fear."§  "By  faith  I  stand,"  as  it  concerns  God — by  fear, 
as  regards  myself.  As  light  is  composed  of  neitlier  brilliant 
nor  sombre  rays,  but  of  the  combination  of  both  in  simul- 
taneous action,  so  every  Christian  grace  is  combined  with 
its  opposite,  "that  it  may  be  perfect  and  entire,  lacking 
nothing."  When,  therefore,  hope  is  combined  with  fear, 
the  result  will  issue  in  that  genuine,  evangelical  confi- 
dence, in  which  alone  1  shall  be  able  to  walk  safely  and 
closely  with  God.  Let,  then,  the  self-confident  learn  to  dis- 
trust themselves,  and  the  fearful  be  encouraged  to  trust 
their  Saviour,  and  in  each  let  the  recollection  of  grace  and 
help  vouchsafed  "in  time  of  need"  lead  to  the  steadfast  re- 
solution of  unremitted  devotedness  to  the  work  of  the 
Lord — "  1  will  have  respect  unto  thy  statutes  continually." 
However  difficult  they  may  be  in  their  character,  self-de- 
nying in  their  requirements,  and  opposed  in  their  tendency 
to  "the  desires  of  the  flesh  and  of  the  mind,"  I  take  God 
as  the  surety  of  my  performance  of  them,  and  I  hope  to 
be  found  in  them  as  the  rule  of  my  daily  conduct,  and 

*  Mark  xiv.  29, 31.    f  Luke  xxii.  31 ,  32.     t  Isaiah  xlu.  4.     §  Rom.  xi.  20. 


22S  EXPOSITION  OF  PSALM  CXIX. 

as  forming  the  very  element  of  heavenly  happiness  to  my 
soul. 

118.    THOU    HAST    TRODDEN    DOWN    ALL    THEM    THAT    ERR 
FROM  THY  STATUTES;  FOR  THEIR  DECEIT  IS  FALSEHOOD. 

119.  THOU   PUTTEST    AWAY    ALL  THE  WICKED  OF    THE 

EARTH     LIKE    DROSS;     THEREFORE    I    LOVE     THY    'J'ESTI- 
MONIES. 

The  cheerful,  grateful  determination  to  "keep  the  sta- 
tutes of  God  continually,"  is  that  which  marks  the  Lord's 
people  from  "the  wicked  on  earth,''  who  wilfully  "err 
from  them."  And,  indeed,  this  difference  in  character  is 
indicative  of  that  difference  of  state,  hy  which,  in  the  eyes 
of  God  and  in  the  book  of  his  remembrance,  they  are  se- 
parated from  each  other.  His  own  people  the  Lord  has 
exalted  to  be  "  heirs  of  God,  and  joint-heirs  with  Christ."* 
Even  now  "  he  hath  made  them  to  sit  in  heavenly  places  in 
Christ  Jesus" — and  they  will  shortly  "  be  a  crown  of  glory 
in  the  hand  of  the  Lord,  and  a  royal  diadem  in  the  hand  of 
their  God,"f — while  the  un<Todly  "  are  trodden  down  as  the 
mire  of  the  streets,":j:  and  "  put  away  like  dross  "  from  the 
precious  gold.  "Reprobate  silver  shall  men  call  them,  be- 
cause the  Lord  hath  rejected  them."§  This  difference  the 
Lord  made  at  the  beginning,  in  his  conduct  to  the  first  two 
men  that  were  born  unto  the  world || — and  in  his  selection 
of  Enoch,1[  Noah,**  and  Abrahamf  f  from  the  world  of  the 
ungodly,  "as  vessels  of  honour  meet  for  the  Master's 
use.":j:f  In  after  ages  he  made  the  land  of  Egypt  "  know, 
that  he  put  a  difference  between  the  Egyptians  and  Is- 
rael "§§ — "his  own  people  that  should  dwell  alone,  and 
not  be  reckoned  among  the  nations "|||| — a  people  whom  he 
had  "formed  for  himself,  that  they  should  show  forth  his 
praise."1[1[  And  the  same  difference  he  has  been  pleased 
to  make  ever  since  between  his  people  and  the  world — in 
their  character"^** — their  vvayfff — their  exercises  of 
inind±:(:J — their  services§§§ — their  privileges',! ||||— and  their 
prospects,  ^^[^f  At  the  day  of  judgment  the  sepiration  vvill 
be  complete — final —everlasting — "when  the  Son  of  man 

*  Rom.  viii.  17.  t  Ephes.  ii.  6.  Isaiah  Ixii.  3.  t  Mic.  vii.  10  Mai.  iv.  3. 
§  Jcr.  vi.  30.  II  Gen.  iv.  4,5.  Heb.  x".  4.  IT  Gen.  v.  22—24.  Heb  xi.  5. 
**  Geaesis  vii.  1.  11  Ibid.  xii.  1— 3.  U  2  Timothy  ii.  21.  §  §  Exodus  xi.  7. 
nil  Num.  xxiii.  iJ.  UTI  Isaiah  xliii.  21.  ***  I  John  v.  19.  U\  Prov.  xv,  9. 
tn  Rom.  viii.  5.     §  §  §  Prov.  xv.  8.     |1 1|  j|  Ibid.  iii.  32,  33.     irUTI  Dan.  xii.  2. 


VERSES  118,  119.  229 

shall  come  in  his  glory,  and  all  his  holy  angels,  then  shall 
he  sit  upon  the  throne  of  his  glory;  and  before  him  shall 
be  gathered  all  nations,  and  he  shall  separate  them  one 
from  another,  as  a  shepherd  divideth  his  sheep  from  the 
goats — And  he  shall  set  the  sheep  on  his  right  hand,  but 
the  goats  on  the  left;  and  these  shall  go  away  into  ever- 
lasting punishment,  but  the  righteous  into  life  eternal."* 
But  mark  the  character  of  the  ungodly — They  "err  from 
God's  statutes" — not  in  their  minds  through  ignorance,  but 
"in  their  hearts  "t  through  obstinacy.  They  do  not  say, 
*  Lord,  we  know  not ' — but — "  fVe  desire  not  the  know- 
ledge  of  thy  ways."J  It  is  not  frailty — but  unbelief — not 
want  of  knowledge — but  love  of  sin.  It  is  wilful — dam- 
nable. Justly,  therefore,  are  they  identified  with  the 
"  wicked  of  the  earth,"  and  marked  out  as  alike  objects  of 
the  Lord's  eternal  frown — alike  expectants  of  "  the  ven- 
geance of  eternal  fire." 

And  is  not  this  a  solemn  word  of  warning  to  those  "  that 
forget  God"— that  "they  shall  be  turned  into  hell?"§ 
to  "  the  proud  " — that  in  "  the  day  that  shall  burn  as  an 
oven,  they  shall  be  as  stubble?"|| — to  the  worldly — that  in 
some  night  of  forgetful ness,  their  soul  will  be  required  of 
themPH — to  "the  hypocrites  in  heart" — that  they  are 
"  heaping  up  wrath?"**  It  is  thus,  indeed,  that  the  eye  of 
faith  discerns,  through  the  apparent  disorder  and  confusion 
of  a  w^orld  in  ruins,  the  just,  holy,  and  equitable  govern- 
ment of  God — that  though  "  clouds  and  darkness  are  round 
about  him  " — yet  "  righteousness  and  judgment  are  the  ha- 
bitation of  his  throne."tf  If  the  wicked  seem  to  triumph, 
and  the  righteous  to  be  trodden  down  under  their  feet,  it 
shall  not  always  be  so — the  end:}::}:  and  "wages  of  sin  are 
death"§§ — "the  ungodly  shall  not  stand  in  the  judgment, 
nor  sinners  in  the  congregation  of  the  righteous. "|||1  How 
awful  then  and  almost  desperate  their  condition  !  "Their 
deceit  is  falsehood  " — "  deceiving  and  being  deceived  "IF^ 
— perhaps  given  up  to  believe  their  own  lie — perhaps  one 
or  another  "  blessing  themselves  in  their  own  heart," 
saying,  "  I  shall  have  peace,  though  I  walk  in  the  imagi- 
nation of  my  own  heart,  to  add  drunkenness  to  thirst."*^** 

*  Matt.  XXV.  30—33,  46.     Comp,  iii.  12;  xiii.  30.     Mai.  iii.  16— J  3. 

t  Fs.  xcv.  10.  X  Job  xxi.  13.  §  Ps.  ix.  17.  |1  Mal.iv.  1.  !!  Luke  xii.  JP, 
20.  Dan.  v.  30.  **  Job  xxxvi.  13.  1 1  Ps.  xcvii.  2.  1 X  Rom.  vi.  21.  §  §  1  bid. 
vi.  23.    nil  Psalm  i.  5,    H!!  2  Tim.  iii  13.    ***'  Deut  xxix.  19. 

21 


230  EXPOSITION  OF  PSALxM  CXIX. 

What  then  is  our  duty?  The  world  says — -Be  quiet — let 
them  alone — that  is — "  Destroy  them  by  our  '^  indolence 
and  unfaithfulness  "  for  whom  Christ  died/'*  But  what 
does  scripture — conscience — nay  more — what  does  com- 
mon humanity  say?  "  Cry  aloud — Spare  noft  Awake 
the  sleepers — sound  the  alarm — ^'  Now  is  the  accepted  time 
— the  day  of  salvation  ":}: — and  now  is  the  moment  to  lift 
up  the  prayer,  and  stretch  forth  the  hand  for  "plucking  the 
brands  out  of  the  fire."§  To-morrow  "the  door  may  be 
shut/'  never  to  be  opened  more.||  How  awful  the  judg- 
ment of  being  "put  away  like  dross!"  Look  at  SaulIT 
when  "put  away" — going  out,  to  harden  himself  in  the 
sullen  pride  and  sorrow  of  his  own  heart.  Hear  the  fearful 
doom  of  Israel — "  Son  of  man,  the  house  of  Israel  is  to 
me  become  dross,  all  they  are  brass,  and  tin,  and  iron,  and 
lead,  in  the  midst  of  the  furnace;  they  are  even  the  dross 
of  silver.  Therefore,  saith  the  Lord  God — Because  ye  are 
all  become  dross,  behold,  therefore,  1  will  gather  you  into 
the  midst  of  Jerusalem,  as  they  gather  silver,  and  brass, 
and  iron,  and  lead,  and  tin,  into  the  midst  of  the  furnace, 
to  blow  the  fire  upon  it,  to  melt  it,  so  will  I  gather  you  in 
mine  anger  and  in  my  fury,  and  I  will  leave  you  there,  and 
melt  you."**  But  how  should  this  justice  of  the  Lord's 
proceedings  endear  his  statutes  to  us!  If  the  Lord  were 
less  observant  of  sin — less  strict  in  its  punishment  as  a 
transgression  of  his  word — we  should  lose  that  awful  dis- 
play of  the  holiness  of  the  word,  which  above  every  other 
view  commends  it  to  our  love — "Thy  word  is  uerypure, 
therefore  thy  servant  loveth  it."f  f 


120.    MY  FLESH  TREMBLETH  FOR  FEAR  OF  THEE,  AND  I  AM  AFRAID 
OF  THY  JCDGMENTS. 

The  justice  of  God  is  a  tremendously  awful  subject  of 
contemplation,  even  to  those  who  have  nothing  to  fear  from 
its  terrors.  And  the  believer,  in  the  act  of  witnessing  the 
exhibition  of  it  in  the  Lord's  righteous  dealings  with  the 
wicked  of  the  earth,  cannot  forbear  to  cry  out—"  My  flesh 

*  Comp.  Rom.xiv.  15.  t  Isa.  Iviii.  1.  X  2  Cor.  vi.  2.  §  Zech,  ilL  2.  Jude 
23.  II  Matt.  XXV.  JO.  HI  gan.  xxviii.  5-25.  **  Ezekiel  xxii.  18-20. 
ft  Verse  140. 


VERSE  120.  231 

trembleth  for  fear  of  thee."*     Thus  were  the  holy  men  of 
old  constrained  to  tremble  in  the  Divine  presence,  and  even 
to  acknowledge  a  frame  approaching  to  horror  of  mind — 
^'  DeslrxLctiorifroni  t/ic  ^^Imis^hty,^^ ^\\\{\\  holy  ^oh,'' was  a 
terror  to  me,  and  because  of  his  excellency  I  could  not  en- 
dure.^'\    The  prophet  of  God  appears  to  have  known  a  simi- 
lar sensation  in  the  apprehension  of  the  judgments  of  God 
— ^"  TV/ien  /heard,  my  belly  trembled, my  lips  quivered  at 
the  voice;  rottenness  entered  into  my  bones.^^\    And  thus, 
when  God  comes  to  ''tread  down  and  put  away"  his  ene- 
mies for  the  display  of  the  holiness  of  his  character,  and  to 
excite  the  admiration  of  his  people — those  that  stand  by 
unhurt  and  covered   cannot  but  be  ready  to  take  up  their 
parable,  and  say — '■'Jllas!  iv ho  shall  live  when  God  doeth 
thisV^%  We  cannot  see  our  Father  angry — (such  is  his  ''  ter- 
rible majesty  "ID — without  an  awful  fear;  and  itis  this  trem- 
bling in  his  judgments  upon  the  ungodly,  that  secures  us 
from  the  heavy  stroke.     Those  that  refuse  to  tremble  shall 
be  m^ade  to  feel,  while  those  that  are  "afraid  of  his  judg- 
ments" shall  be  secure — "  Only  with  thine  e3'es  shalt  thou 
behold,  and  see  the  reward  of  the  wicked."1I— "  I  trembled 
in  myself,"  said  the  prophet,  "  that  I  might  rest  in  the  day 
of  trouble."*^     Even  the  manifestations  of  his  coming  "for 
the  salvation  of  his  people  "  are  attended  with  all  the  marks 
of  the  most  fearful  terror — as  if  his  voice  would  shake  the 
earth  to  its  very  foundation — "  Thou  didst  cause  judgment 
to  be  heard  from  heaven — the  earth  feared,  and  was  still, 
ivhen  God  arose  to  judgment,  to  save  all  the  meek  of  the 
earth.^'-\-f     To  distinguish  this  disposition  of  godly  trem- 
bling as  the  character  of  the  child  of  God,  we  need  only 
contrast  it  with  the  exhibition  of  the  ungodly—"  Where  is 
the  God  of  judgment?   Where  is  the  promise  of  his  coming? 
The  Lord  will  not  do  good,  neither  will  he  do  evil";;— is 
the  language  of  a  scoffing  world — "running upon  the  thick 
bosses  of  his  buckler,"§§  instead  of  "trembling  for  fear  of 
him."     Such  a  spirit  of  "stoutness  against  the  Lord"i!|| 

*  '  A  thrilling  horror  curdles  my  skin.'  The  tiling  cannot  be  poetically 
expressed  without  periphrasis. — Bishop  Horsley. 

t  Job  xxxi.  23.  t  Hab.  iii.  IG.  §  Numbers  xxiv.  23.  |1  Job  xxxvii.  22. 
H  Psalm  xci.  8.     **  Hab.  iii.  10. 

1 1  Psalm  Ixxvi.  8,  9.  See  the  effect  of  a  manifestation  of  the  glor\-  of  Uie  Sa- 
viour to  the  Evangelist  for  the  purpose  of  special  consolation  and  support.  Rev. 
i.  17, 18.    Compare  also  Daniel  x.  8—17.  ... 

n  Mai.  ii.  17.    2  Peter  iii.  4.    Zeph.i.  12.     §§Jobxv.  20.     HH  Mai.  m.  13. 


232  EXPOSITION  OF  PSALM  CXIX. 

seems  to  excite  the  astonishment  of  the  hosts  of  heaven,  as 
most  discordant  to  their  notes  of  humble  praise — "  Who 
shall  not  fear  thee,0  Lord?'' — is  the  adoration  of  the  hosts 
above — "and  glorify  thy  name,  for  thy  judgments  are 
made  manifest.''*  And,  as  if  to  mark  this  trembling  spirit 
with  most  peculiar  acceptance,  some  favourable  symptoms 
of  it  prevailed  to  obtain  a  respite  even  for  wicked  Ahabjf 
and  a  pardon  for  the  penitent  Ninevites.i  It  was  this 
tenderness  of  heart,  that  screened  Josiah  from  the  doom  of 
his  people,§  and  that  will  ever  be  regarded  as  an  evidence 
of  the  favour  of  the  terrible  God — For — "  to  this  man," 
saith  he,  "will  I  look,  even  to  him  that  is  poor,  and  of  a 
contrite  spirit,  and  tr&inhleth  at  my  wordV\\ 

Believers  in  Christ!  rejoice  in  your  deliverance  from 
that  "fear  which  hath  torment," ^[  but  do  not  forget  to  che- 
rish that  holy  reverential  fear  of  the  character  and  judg- 
ments of  God,  which  will  form  your  most  effectual  safeguard 
"from  presumptuous  sins."**  The  very  supposition,  that  if 
God  had  not  engaged  himself  to  you  by  an  unchangeable 
covenant,  his  eternal  judgments  would  have  been  your  eter- 
nal portion,  is  of  itself  sufficient  to  mingle  the  wholesome 
ingredient  of  fear  into  the  most  established  assurance. — 
What !  can  you  look  down  into  the  burning  bottomless  gulf 
beneath  your  feet,  without  the  recollection — If  I  were  not 
immoveably  fastened  to  "the  Rock  of  Ages"  by  the  strong 
chain  of  everlasting  love,  here  must  have  been  my  abode 
through  the  countless  ages  of  eternity!  If  I  had  not  been 
thus  upheld  in  the  right  hand  of  the  grace  of  God,  as  well  as 
in  the  left  hand  of  his  providence,  I  might  have  dropped  out 
of  his  hand,  as  one  and  another  not  more  rebellious  than  I 
have  fallen,  into  this  intolerable  perdition. — 0  God,  "my 
flesh  trembleth  for  fear  of  thee,  and  I  am  afraid  of  thy 
judgments."  Thus  let  it  not  be  supposed  that  the  appre- 
hension of  the  judgments  of  God  is  necessarily  of  a  slavish 
and  tormenting  character.  It  is  "his  saints  "  who  are  called 
to  "  fear  him,"tt  and  their  fear,  so  far  from  "gendering  unto 
bondage,"  is  consistent  with  the  strongest  assurance,],  j  nay, 
even,  is  its  fruit  and  effect.§§  It  is  at  once  the  principle  of 
present  obedience||!|  and  of  final  perseverance. ^f*1[     It  is  the 

"  Revelation  xv.  4.  f  1  Kings  xxi.  27—29.  X  John  iii.  5—10.  §  2  Chron. 
xxxiv.  27.  II  Isaiah  kvi.  2,  5.  II  1  John  iv.  18.  **  Psalm  xix.  13.  \\  Ps. 
xxxiv.  !).  XX  Comp.  Hab.  iu.  16,  with  17,  18.  §  §  Hebrews  xii.  28.  ||l|  Ibid. 
xi7.     ^Ulbid.  iv.  1. 


VERSES  121,  122.  233 

confession  of  weakness,  unvvorthincss,  and  sinfulness,  which 
lays  us  low  before  our  Clod.  Its  use  is  most  important  in 
the  regulation  of  the  Christian  temper.  It  is  the  "  bit  and 
bridle,"  that  curbs  the  frowardness  of  the  (lesli,  and  enables 
us  to  "serve  God  acceptably"  in  the  remembrance  that, 
though  in  love  he  is  a  reconciled  Father,  yet  in  hoHness  he 
is  "a  consuming  fire."^ 

Now  if  we  are  under  the  influence  of  this  reverential 
awe  and  seriousness  of  spirit,  we  shall  learn  to  attach  a  su- 
preme authority  and  consideration  to  the  least  of  his  com- 
mands. We  shall  dread  the  thought  of  wilfully  offending 
him.  The  fear  of  his  frown  will  be  far  more  operative  now 
than  the  fear  of  hell  was  accustomed  to  be  in  our  state  of 
unconversion.  If  any  are  disposed  to  presume  upon  their 
gospel  liberty,  they  will  not  probably  understand  this  lan- 
guage. Yet  is  there  no  humble  believer,  that  will  not  have 
observed  how  intimately  "  the  fear  of  the  Lord  "  is  connect- 
ed with  "  the  comfort  of  the  Holy  Ghost,"t  and  with  his 
own  steady  progress  in  holiness  and  preparation  for  heaven. 


PART    XVI. 

121.  I  HAVE  DONE  JUDGMENT  AND  JUSTICE:  LEAVE  ME  NOT  TO 
MINE  OPPRESSORS. — 122.  BE  SURETY  FOR  THY  SERVANT  FOR 
GOOD  :  LET  NOT  THE  PROUD  OPPRESS  ME. 

There  is  something  very  solemn  in  the  reflection,  that 
God  has  set  up  a  vicegerent  in  the  heart — an  internal 
judge — who  takes  cognizance  of  every  thought,  every 
emotion,  every  act — determining  its  character,  and  pro- 
nouncing its  sentence.  This  tribunal  tries  every  cause 
without  respect  of  persons,  time,  place,  or  any  circum- 
stances, that  may  be  conceived  to  separate  it  from  other 
cases  under  the  same  jurisdiction.  No  criminal  can  escape 
detection  from  defect  of  evidence.  No  earthly  power  can 
liinder  the  immediate  execution  of  the  sentence.  The  sen- 
tence, then,  of  this  awful  judge,  whether  "  accusing  or  ex- 
cusing,":}: is  of  infinite  moment.     Where  the  heart  is  free 

^    *  Heb.  xii.  29,  with  28.     t  Acts  ix.  31.     Comp.  Mat.  xxviii.  8.     \  Rom.  ii.  15. 
^1* 


234  EXPOSITION  OF  PSALM  CXIX. 

from  allowed  iniquity,  we  have  nothing  to  fear.  Conscience 
sitting  on  the  throne  of  judgment,  speaks  peace,  favour  and 
acceptance,  and  though  sins  of  infirmity  will  remain,  de- 
filing every  thought  and  desire  and  act  of  the  soul,  yet,  like 
the  motes  on  the  face  of  the  sun  in  the  clearest  day,  they 
will  have  little  or  no  influence  to  obstruct  the  cheerful  light 
from  shining  upon  theheart.^  Where,  also,  an  habitual  in- 
tegrity of  conduct  is  maintained, the  same  "answer  of  a  good 
conscience  before  God  "twill  be  heard  and  enjoyed.  This 
testimony  of  conscience  has  often  been  "  the  rejoicing  "J  of 
the  Lord's  people  when  suffering  under  unmerited  reproach 
or  "  proud  oppression.''  They  have  been  enabled  to  plead 
it  without  offence  in  the  presence  of  their  holy,  heart-search- 
ing God,§  nay,  even  when,  in  the  near  prospect  of  the  great 
and  final  account,  they  might  well  have  been  supposed  to 
shrink  from  the  strict  and  unerring  scrutiny  of  their  om- 
niscient Judge.|| 

There  are  times,  however,  when  faith  is  weak,  prayer  is 
straitened,  and  our  expectation  of  sensible  support  is  dark 
and  distant.  Now  as  no  "  cloud,''  though  it  be  only  "as 
big  as  a  man's  hand,"  should  ever  be  allowed  to  pass  over 
our  souls  without  calling  us  to  the  investigation  of  our 
hearts,  let  us  apply  to  this  verse  as  a  touchstone  to  discern 
our  real  state  of  experience  and  walk.  Has  there  been  no 
indulged  deviation  from  strict  sincerity  and  simplicity  of 
conduct?  This  of  itself  would  be  sufficient  to  explain  the 
partial  darkness,  that,  for  a  season,  may  have  obscured  our 
sunshine  of  enjoyment.  Has  there  been  an  exact  walk  of 
righteousness  between  man  and  man  PIT  In  regard  to  the 
exercises  of  courtesy,  compassion,forbearance,  and  forgive- 
ness, and  much  more,  in  the  actings  of  trust  and  fidelity, 
of  duty  and  obedience,  and  in  the  general  course  of  my 
worldly  transactions,  let  me  inquire  whether  my  heart  can 
respond  to  David— "I  have  done  judgment  and  justice?" 
"  Beloved,  if  your  heart  condemn  you  not,  then  have  you 
confidence  towards  God."**  Then  may  you  indeed  carry 
your  cause  to  God,  and  plead  it  before'  him — "  Leave  me 
not  to  mine  oppressors.     Let  not  the  proud  oppress  me." 

*  See  1  John  iii.  21.     M  Peter  iii.  21.    ;  2  Cor.  i.  12. 

§  Samuel— I  Sam.  xii.  3-5.  Nehemiah  xiv.  14,  22.  Job  x.  7.  David- 
Psalm  vii.  3 -a  xviii.  20-24.  xxvi.  1,6.  Paul-Rom.  ix.  I,  and  the 
.Apostles— 1  Thess.  ii.  10. 

Il  laa.  xxxviii,  1—3.     IT  Matt.  vii.  12.     **  1  John  iii.  21. 


VERSES  121,  122.  235 

Plead  my  cause  with  them.     Let  my  righteousness  be  made 
known.     Let  it  be  seen  that  thou  "wilt  not  leave  me  in 
their  hand,  nor  condemn  me  when  I  am  judged.     Let  in- 
tegrity and  uprightness  preserve  me,  for  1  wait  on  thee."* 
But  if  any  deviation  from  the  standard  of  rectitude  has  been 
allowed — if  the  world  have  found  occasion  to  charge  you  as 
ungodly,  because  they  have  proved  you  unrighteous — then 
wonder  not,  that  "the  consolations  of  God  sliould  be  small 
with  you,"t  nor  expect  a  return  of  the  Lord's  gracious 
manifestations,  until  the  Achan  has  been  removed  from  the 
camp,J    and    by  confession    to    God,§    and    reparation  to 
man, II  you  have  "given  glory  to  the  Lord  God  of  Israel." 
Nor  let  it  be  conceived,  that  such  an  appeal  as  is  here 
made  savours  of  Pharisaical  pride.     For  it  may  easily  be 
shown,  that  the  highest  tone  of  confidence  in  integrity  is 
consistent  with  the  deepest  prostration  of  evangelical  hu- 
mility.    The  difference  is  infinite  between  the  proud  Pha- 
risee and  the  upright  believer.     The  Pharisee  makes  the 
appeal  with  undisturbed  self-complacency  and  self-righteous 
pleading.     The  believer  accompanies  it  with  the  prayer  of 
the  Publican — "God  be  merciful  to  me  a  sinner."*if     A 
deep  consciousness  of  daily  deficiency  and  defilement  con- 
strains him  instantly  to  append  the  supplication — "Be  sure- 
ty for  thy  servant  for  good."**     The  keen  eye  of  the  world 
may  possibly  not  be  able  to  affix  any  blot  upon  my  outward 
profession;  but,  "if  thou,  Lord,  shouldst  mark  iniquities,  0 
Lord,  who  shall  stand ?"tt     The  debt  is  continually  ac- 
cumulating, and  the  prospect  of  payment  as  distant  as  ever. 
I  might  well  expect  to  be  "left  to  my  oppressors,"  until 
I  should  pay  all  that  was  dueJJ  unto  my  Lord.     But  be- 
hold !  "Where  is  the  fury  of  the  oppressor  ?"§§     The  surety 
is  found— the  debt  is  paid — the  ransom  is  accepted — the 
sinner  is  free.     There  was  a  voice  heard  in  heaven — "De- 
liver him  from  going  down  to  the  pit;  I  have  found  a  ran- 
som."||||     The  Son  of  God  himself  became  "Surety  for  a 
strang;er,"  and  "  smarted  for  it."lf  1[     At  an  infinite  cost— 
the  cost  of  his  own  precious  blood — he  delivered  me  from 
"mine  oppressors" — sin — Satan— the  world— death— hell. 
<It  was  exacted,  and  he  was  made  answerable.'***     As  Ju- 

*  Psalm  xxxvii.  33.  xxv.  21.  1  Job  xv.  11 .  t  Joshua  vii.  1 0-15.  §  1  bid. 
vii.  19.  II  Luke  xix.  8.  IT  Luke  xviii.  9-13.  **  Comp.  Psalm  xxyi  1 1. 
Neh.  xii.  22.  tt  Psalm  cxxx.  3.  U  Matt,  xviii.  34.  §  §  Isa.  li.  13.  ||||  Job 
^txxiii.  24.     Hl^  Prov.  xi.  15.     **"  Isa.  liii.  7.     Bp.  Lovvth. 


236  EXPOSITION  OF  PSALM  CXIX. 

dah  in  the  place  of  Benjamin,  he  was  ready  to  stand  in  my 
stead  before  his  Father — "  I  will  be  surety  for  him ;  of  mine 
hand  shalt  thou  require  him."*  As  Paul  in  the  stead  of 
Onesimus,  he  was  ready  to  plead  before  the  same  tribunal 
— "If  he  hath  wronged  thee,  or  oweth  thee  aught,  put  that 
on  mine  account — I  will  repay  it."t  How  important  is  it 
to  me  that  this  subject  should  be  ever  present  to  my  mind! 
Well,  indeed,  was  it  for  me  that  Jesus  did  not  "hate  surety- 
ship."J  Had  he  refused  the  vast  undertaking,  how  could 
I  have  answered  before  the  bar  of  God?  Or  had  he  con- 
sented to  have  undertaken  the  office  only  for  those  that 
loved  him,  again  should  I  have  been  left  without  a  plea.  But 
when  as  my  Surety  he  has  brought  me  under  his  yoke, 
and  made  me  his  "servant,"  I  can  plead  with  acceptance 
before  his  throne — "Be  Surety  for  thy  servant  for  good."§ 
And  do  I  not  need  such  a  surety  every  moment?  And 
need  I  be  told  how  fully  Jesus  has  performed  the  Surety's 
part? — "So  that  I  may  boldly  say" — "'Who  is  he  thatcon- 
demneth  ?  It  is  Christ  that  died.  There  is,  therefore,  now 
no  condemnation  to  them  that  are  in  Christ  Jesus."!! 


123.    MINE  EYES    FAIL  FOR  THY  SALVATION,  AND    FOR  THE  WORD 
OF  THY  RIGHTEOUSNESS. 

And  do  thine  "eyes,"  tried  believer,  begin  to  "fail?" 
So  did  thy  Redeemer's  before  thee.  He,  whom  thou  hast 
been  recollecting  as  thy  Surety,  when  he  stood  in  thy 
place,  burdened  with  the  intolerable  load  of  thy  sin — bear- 
ing the  weighty  strokes  of  Infinite  justice  upon  his  soul — 
he  too  was  constrained  to  cry  out,  "Mine  eyes  fail,  while 
1  wait  for  my  God."^  Listen,  then,  to  thy  deserted  Saviour 
supporting  his  deserted  people  with  his  word  of  gracious 
counsel;  yea,  for  this  express  purpose,  "gifted  with  the 
tongue  of  the  learned,"  that  he  should  know  how  to  speak 
a  word  in  season  to  you  that  are  weary — "Who  is  amongyou 
that  feareth  the  Lord,  thatobeyeth  the  voice  of  his  servant, 

*  Gen.  xliii.  9.     t  Philemon  18.     t  See  Prov.  xi.  15,  last  clause. 

§  Com\\  Isa.  xxxviii.  14,  where  the  same  word  is  used  in  the  original  as  in 
tliis  verse—"  Be  surety"—"  undertake  for  me."  The  same  plea  is  also  urged  : 
"  Let  not  the  proud  oppress  me."  "  O  Lord,  I  am  oppressed,  midertake."  The 
same  frame  of  conflict  is  marked— "Mine  eyes  fail  for  thy  salvation,"  verse  123. 
"  Mine  eyes  fail  with  looking  upward." 

II  Rom.  viii.  :^3,  34,  1.     li  Psalm  Ixix.  3.     Uomp.  xxii.  1—3.  * 


VERSE  123.  237 

that  vvalketh  in  darkness,  and  hath  no  light?  Let  him  trust 
in  the  name  of  the  Lord,  and  stay  upon  his  God."*  And 
is  not  "the  word  of  his  righteousness"  a  ground  of  trust 
and  stay?  Is  it  not,  like  himself,  "enduring  for  ever?"t 
How  blessed  then  is  the  thought,  that,  amidst  the  inces- 
sant variations  of  frame  in  Christian  experience,  our  hope 
is  unchangeably  fixed  ?  We  may,  indeed,  not  always  enjoy 
it,  but  our  salvation  does  not  depend  upon  any  present  en- 
joyment of  its  consolation.  The  blessing  is  as  certain,  our 
(tssurance  of  an  interest  in  it  is  as  clear,  when  we  are 
brought  to  the  dust  under  a  sense  of  sin,  as  when  we  might 
"  be  caught  up  into  the  third  heaven  "  in  an  earnest  of  glory. 
In  a  season  of  desertion,  however,  while  we  maintain  a 
godly  jealousy  over  our  own  hearts,  let  us  beware  of  a  mis- 
trustful jealousy  of  God.  Distrust  will  not  cure  our  wound, 
or  quicken  us  to  praj'er,  or  recommend  us  to  the  favour 
of  God,  or  prepare  us  for  the  mercy  of  the  gospel.  Com- 
plaining is  not  humility.  Prayer  without  waiting  is  not 
faith.  The  path  is  plain  as  noon-day.  Continue  to  believe 
as  you  can — Wait  on  the  Lord — This  is  the  act  of  faith, 
depending  on  him  the  act  of  hope — looking  for  him, 
the  act  of  patience — waiting  his  time,  the  act  of  submission, 
resigned,  even  if  he  should  not  come.  Like  thy  Saviour, 
in  his  "agony"  of  desertion,  "pray  more  earnestly.":};  Con- 
demn thyself  for  the  sins  of  which  thou  art  asking  for- 
giveness. Bless  him  for  his  past  mercy,  even  if  thou 
shouldst  never  taste  it  again.  Can  he  frown  thee  from  his 
presence?  Can  he  belie  his  promise  to  w^aiting  souls ?§ 
Impossible!  Nay:  while  he  has  taken  away  the  sensible 
apprehensions  of  his  love,  and  in  its  room  kindled  longing 
desires  for  the  lost  blessing,  is  not  this  to  leave  behind  him 
the  token,  that  if  he  "  be  verily  a  God  that  hideth  hitnself^ 
he  is  still  ''the  God  of  Israel,  the  Saviour  ?''\\  But  thus  he 
wmU  try  the  faith  which  he  hath  given.  In  no  other  way  can 
its  power  be  illustrated.  It  is  "  the  trial  of  faith, ^^  and  not 
faith  untried,  that  will  be  "found  to  praise,  and  honour  and 
glory  at  the  appearing  of  Jesus  Christ."1[  The  full  conso- 
lation of  the  gospel  is  the  fruit  of  patient,  humble  waiting 
for  the  Lord,  and  of  earnest  desire,  conflicting  with  impa- 
tience and  unbelief,  and  at  length  issuing  in  a  state  of  child- 

*  Isaiah  i.  4,  10.     t  1  Peter  i.  25.     }  Luke  xxii.  44.     §  Isaiah  xxx.  18;  xUx. 
23.     I!  Isaiah  xlv.  15.    HI  Peter  i.  7. 


238  EXPOSITION  OF  PSALM  CXIX. 

like  submission  and  dependence.  The  man  who  was  here 
giving  expression  to  his  longing  expectation  for  God's  sal- 
vation, was  evidently,  though  unconsciously,  in  possession 
of  the  promise.  Nor  would  he  at  this  moment  have  ex- 
changed his  hope,  clouded  as  it  was  to  his  own  view  for  all 
"the  pleasures  of  sin,"  or  the  riches  of  the  world.  Although 
at  this  moment  he  appeared  to  be  under  the  partial  hidings 
of  his  Father's  countenance,  yet  it  is  important  to  observe, 
that  he  was  not  satisfied,  as  an  indolent  professor,  to  "lie 
upon  his  face"*  in  this  said  condition.  His  "eyes  failed 
with  looking  upward" — stretched  up  with  earnest  expecta- 
tion to  catch  the  first  rising  rays  of  the  Sun  of  Righteous- 
ness beaming  upon  his  soul.  He  knew,  what  all  Christians 
know  who  walk  closely  with  God,  that  liis  longing  conti- 
nuance in  waiting  upon  God  is  invariably  productive  of  the 
eventful  fulfilment  of  every  desire  of  the  heartt 

But,  as  regards  the  exercises  of  our  soul  in  this  state,  are 
we  sure  that  we  can  plead  "  the  word  of  his  righteousness" 
for  the  anticipation  of  the  object  of  our  desire  ?  Have  we 
always  an  express  promise  applicable  to  our  expectations,  and 
ready  to  "put  God  in  remembrance  "J  of  his  word?  Possi- 
bly we  may  have  been  asking  not  "  according  to  his  will,"§ 
and  therefore  may  have  "charged  God  foolishly,"||  as  if  he 
had  been  unfaithful  to  his  word,  when  no  engagement  had 
been  pledged — when  we  may  have  been  without  any  war- 
rant to  build  upon  from  "  the  word  of  his  righteousness." 
If,  however,  our  petition  should  be  found  to  be  agreeable  to 
this  word  of  promise,  and  faith  and  patience  hold  on  in  sub- 
mission to  his  will,  we  must  not,  we  cannot,  suppose  that 
one  tittle  that  we  have  asked  will  fail.  Whether  the  Lord 
deliver  us  or  not,  prayer  and  waiting  will  not  be  lost.  It 
is  a  blessed  posture  for  the  Lord  to  find  us  in,  such  as  will 
not  fail  to  ensure  his  best  blessing,  even  though  our  request 

*  Josh.  vii.  10. 

t  Fox  tells  us  of  Mr.  Robert  Glover,  martyr  at  Coventry,  two  or  three  days 
before  his  death  overwhelmed  with  the  prospect  of  martyrdom,  and  mentioning 
to  a  friend  his  earnest  supplication  for  the  light  of  God's  countenance,  yet  with- 
out any  sense  of  comfort.  His  darkness  continued  up  to  the  period  of  his  arriving 
withm  sight  of  the  stake,  when  suddenly  his  whole  soul  was  so  filled  with  conso- 
lation that  he  could  not  forbear  clapping  his  hands  and  crying  out,  '  He  is  come 
— He  is  come.'  He  appeared  to  go  up  to  heaven  in  a  chariot  of  fire,  with  little 
or  no  apparent  sensibility  of  his  cruel  death.  Was  not  this  the  "word  of  his 
righteousness"  to  one  whose  "eyes  failed  in  looking  for  it  1"— Fox's  Acts  and 
Monuments,  15G5. 

t  Isa.  xliii.iiC).     t  1  John  v.  14.    James  iv.  3.     11  Job  i.  22. 


VERSES  124,  125.  239 

should  be  denied.  A  soul-cheering  view  of  the  Saviour  is 
in  reserve  for  us,  and  "the  word  of  righteousness"  will  yet 
speak.  "This  is  the  rest  wherewith  ye  may  cause  the 
weary  to  rest,  and  this  is  the  refreshing."* 

But  let  me  bring  my  own  heart  to  the  test  of  the  thriving, 
though  conflicting  frame,  here  described.  Am  I  longing 
for  the  manifestation  of  God?  Surely,  if  I  am  content  with 
what  I  already  know,  it  is  too  plain  a  proof  that  I  know 
but  very  little  of  the  unsearchable  depths  of  the  love  of 
Christ,  and  that  I  have  abundant  need  to  pray  for  more  en- 
larged desires,  and  a  more  tender  enjoyment  of  his  gracious 
presence.  If  faith  is  not  dead,  yet  it  may  be  reduced  to  so 
low  a  state,  as  to  act  with  little  of  its  conquering  and  quick- 
ening vigour.  Let  me  then  exercise  my  soul  in  diligent, 
careful,  persevering  waiting  upon  God,  equally  removed 
from  sloth  and  frowardness — and  I  shall  yet  hnd  the  truth  of 
that  consoling  declaration  of  the  word  of  his  righteousness — 
"  Light  is  sown  for  the  righteous,  and  gladness  for  the  up- 
right in  heart"! 

124.  DEAL  WITH  THY  SERVANT  ACCORDING  UNTO  THY  MERCY,  AND 

TEACH  ME  THY    STATUTES. 125.       I    AM  THY    SERVANT:    GIVE 

ME  UNDERSTANDING,  THAT  I  MAY  KNOW  THY  TESTIMONIES. 

A  SENSE  of  mercy,  and  the  privilege  of  Divine  teaching, 
were  the  earnests  of  the  Lord's  "salvation,"  for  which  the 
eyes  of  his  servant  "were  failing,"  and  for  which  he  was 
waiting  in  dependence  upon  the  sure  "  word  of  his  righte- 
ousness." And,  indeed,  there  are  two  wants  that  daily  press 
upon  every  "  servant  "  of  God,  and  bring  him,  in  the  charac- 
ter of  a  wrestling  suppliant,  to  the  throne  of  grace.  As  it 
respects  the  first  of  these  wants,  if  there  is  a  sinner  upon 
the  earth  who  needs  the  special  mercy  of  God,  it  is  his  own 
"  servant."  For  as  the  Lord  sees  abundantly  more  excel- 
lence in  the  feeblest  desire  of  his  heart,  than  in  the  most 
splendid  external  duties  of  the  professor,  so  he  sees  far  more 
sinfulness  and  provocation  in  the  workings  of  sin  in  his 
heart,  than  in  the  palpably  defective  services  of  professors, 
or  in  the  open  transgression  of  "  the  wicked  of  the  earth." 
Let  him  scrutinize  his  motives,  thoughts,  and  aflections, 

*  Isa.  xxviii.  12,  also  xxx.  15.  c       n-  t  ■ 

t  Fsalm  xcvii.  11.  The  same  plea  under  similar  circumstances  of  conflict  is 
urged,  Psalm  cxliil  1. 


240  EXPOSITION  OF  PSALM  CXIX. 

even  in  his  moments  of  nearest  and  happiest  approach  unto 
his  God,  and  he  will  find  such  defilement  cleaving  to  every 
ofiering,  with  all  the  aggravations  of  mercy,  light,  and 
knowledge,  vouchsafed,  that  the  confession  of  his  soul,  when 
comparing  himself  with  his  fellow-sinners,  will  be — "Of 
whom  I  am  chief."*  And,  therefore,  if  1  am  a  "  servant  "  of 
God,  I  can  bring  my  services  before  him  only  upon  the 
ground  of"  mercy,"  feeling  that  for  my  best  performances  I 
need  an  immeasurable  world  of  mercy — pardoning — saving 
— everlasting  mercy — "Deal  with  thy  servant  according 
unto  thy  mercy." 

But  then  I  am  ignorant  as  well  as  guilty ;  and  yet  I  dare 
not  pray  for  divine  teaching,  much  and  hourly  as  I  need  it, 
until  I  have  afresh  obtained  mercy.  Mercy  is  the  first 
blessing,  not  only  in  point  of  importance,  but  in  point  of  or- 
der. I  must  seek  the  Lord,  and  know  him  as  a  Saviour,  be- 
fore 1  can  go  to  him  with  any  confidence  to  be  my  teacher. 
But  when  once  I  have  found  acceptance  to  my  petition — 
"Deal  with  thy  servant  according  unto  thy  mercy" — my 
way  w^ill  be  opened  to  follow  on  my  petition — "  Teach  me 
thy  statutes.  Give  me  understanding  that  I  may  know  thy 
testimonies  ;"  that  I  may  know,  walk,  yea  "run  in  the  way 
of  thy  commandments"t  with  an  enlarged  heart.  My  plea 
is  the  same  as  I  have  before  urged,  and  found  prevailing  J — 
"  I  am  thy  servant." 

It  may  be  well,  however,  for  me  to  inquire,  who  are  ser- 
vants of  the  Lord,  and  what  it  is  that  constitutes  their  cha- 
racter. His  servants  once  were  engaged  for  another  Master 
— once  lived  in  an  opposite  service.  But  they  have  been 
brought  under  their  present  yoke  by  a  transforming  change 
upon  their  souls,  by  which  their  members,  that  before  w^ere 
*'  servants  to  iniquity  unto  iniquity,"  are  now  "yielded  to 
God  as  servants  of  righteousness  unto  holiness."§  Such  is 
their  character.  Their  present  privileges  and  thej^-  pros- 
pects for  eternity  are  glorious.  Their  Master  speaks  to 
them  in  the  language  of  direction  and  encouragement — "If 
any  man  serve  me,  let  him  follow  me:  and  where  I  am, 
there  shall  also  my  servant  be.  If  any  man  serve  me,  him 
will  my  Father  honour."||  If,  then,  I  am  a  servant,!  can  cast 
myselfwithconfidenceuponthemercy  of  my  Lord,  and  ex- 
pect to  be  dealt  with  according  to  that  mercy.  "Nay,  I  shall 

*  1  Tim.  i.  15.    f  Verse  32.     J  Verse  94.     Psalm  cxliii.  12.     §  Rom.  vi.  19. 
John  xu.  26.  ^ 


VERSE  126.  241 

be  denied  nothing  that  I  "  ask  according  to  his  will.''  For 
he  has  condescended  to  call  me  not  "  his  servant,"  but  "  his 
friend,"* — yea  more — to  call  himself  my  brother.f 

Lord!  "  1  am  thy  servant."  I  would  be  thine  for  ever. 
I  love  thy  service  too  well  to  wish  to  change  it — Yet  must  I 
mourn  over  my  dulness,  my  backwardness  in  doipg  thy  will, 
and  walking  in  thy  way.  0  "  teach  me  thy  statutes  "  more 
clearly,  more  experimentally.  "  Give  me  understanding  " 
to  discern  their  heavenly  sweetness,  and  their  holy  liberty, 
that  1  may  live  in  a  more  simple  and  devoted  obedience  to 
them,  until  I  come  to  see  thy  face,  and  to  be  "  thy  servant" 
in  thy  heavenly  temple,  "  no  more  to  go  out.":}; 

126.    IT  IS  TIME   FOR  THEE,  LORD,  TO   WORK;  FOR  THEY 
HAVE  MADE  VOID  THY  LAW. 

The  desire  of  the  Lord's  people  for  a  more  spiritual  un- 
derstanding of  his  revelation,  cannot  but  be  accompanied 
with  deep  regret,  in  witnessing  the  awful  neglect  and  con- 
tempt, which  that  revelation  receives  from  the  world.  In- 
deed, it  is  one  of  the  distinguishing  features  of  their  charac- 
ter, that  they  "  sigh  and  cry  for  all  the  abominations  of  the 
land"§ — that  they  cannot  hear  or  see  the  name  of  God  dis- 
honoured, without  feeling  as  for  the  wounded  reputation  of 
their  Father  and  their  Friend.  ||  They  cannot  be  satisfied 
with  suffering  the  world  quietly  to  go  on  their  course. 
They  are  anxious  to  throw  in  their  weight  of  influence, 

*  John  XV.  15.  t  Ibid.  XX.  17.  Heb.  ii.  11,  12.  t  Rev.  vii.  15 ;  iii.  12. 
§  Ezekiel  ix.  4. 

II  What  a  Christian  ought  to  feel  under  these  circumstances,  let  us  learn 
from  the  following  extract  of  the  diary  of  the  saintly  Martyn.  Upon  hearing 
at  Shiraz  in  the  course  of  his  disputations  some  reproach  of  his  Saviour's  name, 
he  writes  thus — '  1  was  cut  to  the  soul  by  this  blasphemy.  In  prayer  I  could 
think  of  nothing  else,  but  that  great  day,  when  the  Son  of  God  should  come  in 
the  clouds  of  heaven,  "  taking  vengeance  on  them  that  know  not  God,"  and 
convince  men  of  all  their  hard  speeches  which  they  have  spoken  against  him.' 
(We  might  almost  think  that  this  verse  was  upon  his  mind  at  this  moment.) 
*Mirza  Seid  Ali  perceived  that  1  was  considerably  disordered,  and  was  sorry  for 
havmg  repeated  the  words,  but  asked,  what  it  was  that  was  so  offensive.  I 
told  him,  that  I  could  not  endure  existence,  if  Jesus  was  not  glorified;  that  it 
would  be  hell  to  me,  if  he  were  to  be  always  thus  dishonoured.  He  was  as- 
tonished, and  again  asked  the  reason  why — 'If  any  one  pluck  out  your  eyes,' 
I  replied — 'there  is  no  saying  why  you  feel  painl  It  is  feeling.  It  is  because 
1  am  one  with  Christ,  that  1  am  thus  dreadfully  wounded.'  On  his  again  apo- 
logizing, 1  told  him,  'that  1  rejoiced  at  what  had  happened,  inasmuch  as  it  made 
me  feel  nearer  the  Lord  than  ever.  It  is  when  the  head  or  hearl  is  struck, 
that  every  member  feels  its  membership.' — Martyn's  Life,  p.  420,  8vo  Edi- 
tion. 

22 


242  EXPOSITION  OF  PSALM  CXIX. 

whatever  it  may  be,  to  stem  the  torrent  flowing  along  them, 
and,  when  they  find  all  their  efforts  unavailing,  they  carry 
their  cause  to  the  Lord. — "It  is  time  for  thee,  Lord,  to 
work."  Nor  does  this  deprecation  contradict  the  law  of 
love,  which  requires  us  to  pray  for  and  to  bless  our  enemies.* 
For  the  Lord's  people  are  not  angry  for  their  own  cause, 
but  for  his.  David  had  no  regard  to  his  own  honour,  but 
to  God's  law.  He  had  not  injured  his  enemies.  He  had  la- 
boured to  '"overcome  their  evil  with  good."  He  had  often 
prayed  for  their  amendment,  and  wept  for  their  sins.  But 
all  was  in  vain.  'Now,  Lord,  take  the  rod  into  thine  own 
hand.  "It  is  time  for  thee,  Lord,  to  work."^  This  was 
true  zeal — zeal  of  the  Spirit,  not  of  the  flesh.  How  gra- 
cious is  our  God  in  permitting  his  servants  thus  to  plead 
with  him,  and,  as  it  were,  to  '^give  him  no  rest,  until"! 
he  shall  arise,  and  "work,"  and  sit  upon  the  throne  of  the 
kingdoms  of  the  earth! 

But  does  "conscience  bear  us  witness,"  that  we  "have 
done  what  we  could  "|  by  personal  exertion,  and  by  consist- 
ent example,  to  "come  to  the  help  of  the  Lord  against  the 
mighty  ?"§  And  are  we  upholding  the  cause  by  wrestling 
supplication  as  well  as  by  active  service,  reminding  the 
Lord,  how  tenderly  his  own  honour  is  connected  with  the 
overthrow  of  the  kingdom  of  Satan  in  the  earth? — "Re- 
member this,  that  the  enemy  hath  reproached,  0  Lord,  and 
that  the  foolish  people  have  blasphemed  thy  name."  ||  Most 
solemn  is  the  warning  to  the  ungodly — "My  Spirit  shall  not 
always  strive  with  man."ir  Often — when  the  Lord  has  seen 
*'it  time  for  him  to  work,  when  they  have  made  void  his 
law" — have  his  judgments  made  the  earth  to  tremble. 
"Sodom  and  Gomorrah"  have  "known  the  power  of  his 
anger,"  and  are  "set  forth  for  an  example,  sufiering  the  ven- 
geance of  eternal  fire."**  And  when  his  "time  to  work"  is 
fully  come,  what  is  all  the  resistance  of  earth  and  hell,  but  as 
"setting  the  briers  and  thorns  against  him  in  battle?"  "I 
would,"— saith  he, — "  go  through  them.  I  would  burn  them 
together."!!  A  word — a  frown— a  look  is  destruction. 
He  is  wise  in  heart,  and  mighty  in  strength.  "Who  hath 
hardened  himself  against  him,  and  hath  prospered  ?"!!  Or 
"who  hath  resisted  his  will?'^§§ 

*  Matt  V.  44.  f  Isaiah  Ixii.  7.  t  Mark  xiv.  8.  §  Judges  v.  23.  1|  Psalm 
Ixxiv.  16,  also  verses  10,  1 1.  II  Gen.  vi.  3.  **  Jude  7.  1t  Isa.  xxviL  4. 
UJobix.  4.     §§Kom.  ix.  19. 


VERSE  127.  243 

But  what  shall  we  say  of  that  stupendous  instance  of  the 
mightiness  of  his  liand,  by  which,  when  men  ''  had  made 
void  his  law" — when  no  restrictions  could  bind,  no  forbear- 
ance win  them — when  he  "  saw  that  there  was  no  man,  and 
wondered  that  there  was  no  intercessor,  therefore  his  arm 
brought  salvation  unto  him,  and  his  righteousness itsustained 
him."*  Surely,  if  we  could  conceive  the  angels  above 
to  have  taken  up  this  expression  of  ardent  concern  for  the 
glory  of  God — "  It  is  time,  for  thee.  Lord,  to  work,  for  they 
have  made  void  thy  law" — they  could  little  have  thought  of 
such  a  work  as  this — they  could  never  have  conceived  to 
themselves  such  an  unlooked  for  display  of  power,  justice, 
and  mercy,  meeting  in  one  glorious  work.  To  set  at  naught 
then,  this  work — is  it  not  to  refuse  all  hope — all  remedy? 
To  persist  in  "  making  void  the  law"  after  so  magnificent 
an  exhibition  of  the  working  of  God — must  it  not  expose  the 
transgressors  to  reap  the  fruit  of  their  own  obstinacy,  and 
to  prepare  to  meet  him  as  their  Judge,  whom  they  refuse 
to  receive  as  their  Saviour?  Nor  must  they  wonder,  if  the 
Lord's  people  with  a  holy  indignation  against  sin,  and  fer- 
vour of  zeal  for  his  glory,  should  appeal  to  his  faithfulness 
for  the  fulfilment  of  his  judgments — "  It  is  time  for  thee, 
Lord,  to  work,  for  they  have  made  void  thy  law." 

127.    THEREFORE  I  LOVE  THY  COMMANDMENTS  ABOVE  GOLD; 
YEA,  ABOVE   FINE  GOLD. 

The  scorn  and  reproach,  which  the  commandments  of 
God  meet  with  from  the  world,  serve  to  enhance  their  value 
in  the  estimation  of  the  Lord's  people.  ''  Gold — yea,  fine 
gold,"  the  hope,  confidence,  and  idol  of  the  worldlingf  and 
the  love  of  wdiich  has  been  the  ruin  of  thousands]: — has  no 
glory  in  their  eyes  compared  with  the  word  of  God.  Again 
and  again  they  are  ready  to  exalt  its  praises,  as  "  more  to 
be  desired  than  gold,  yea,  than  much  fine  gold."§  "The 
merchandise  of  it  is  better  than  the  merchandise  of  silver, 
and  the  gain  thereof  than  fine  gold.  It  is  more  precious 
than  rubies,  and  all  the  things  thou  canst  desire  are  not  to 
be  compared  to  it."||  The  Lord  has  here  unlocked  to  his 
people  his  golden  treasure,  and  enriched  their  souls  from  it 
with  "  the  unsearchable  riches  of  Christ."     Let  the  image 

-  Isaiah  lix.  16.      t  Job  xxxi.  24.       t  1  Tim.  vi.  9,  10.      §  Psalm  xix.  10. 
11  Prov.  iii.  14,  15. 


244  EXPOSITION  OF  PSALM  CXIX. 

employed  bring  before  us  the  picture  of  the  miser.  His 
heart  and  treasure  are  in  his  gold.  With  what  delight  he 
counts  it !  vvitli  what  watclifulness  he  keeps  it!  hiding  it  in 
safe  custody,  lest  he  should  be  despoiled  of  that  which  is 
dear  or  dearer  than  life.  Such  should  Christians  be:  spiri- 
tual misers:  counting  their  treasure,  which  is  "above  fine 
gold,"  and  "hiding  it  in  their  hearts,"*  in  safe  keeping, 
where  the  great  despoiler  shall  not  be  able  to  reach  it.  Oh 
Christians!  how  much  more  is  your  portion  to  you  than  the 
miser's  treasure!  Hide  it:  watch  it:  retain  it.  You  need 
not  be  afraid  of  covetousness  in  spiritual  things:  rather 
"covet  earnestly  "f  to  increase  your  store,  and  by  living 
upon  it  and  living  in  it,  it  will  grow  richer  in  extent,  and 
more  precious  and  valuable. 

But  have  I,  through  Divine  grace,  been  enabled  to  with- 
draw my  love  from  the  unworthy  objects  which  once  pos- 
sessed it,  and  to  fix  it  on  that  which  alone  offers  satisfaction? 
Let  me  attempt  to  give  a  reason  to  myself  of  the  high  esti- 
mation in  which  I  hold  it,  as  infinitely  transcending  those 
things  which  the  world  ventures  their  all — even  their  eternal 
happiness — to  obtain.  "  Therefore,  I  love  the  command- 
ments of  God  above  gold,  yea,  above  fine  gold,"  because, 
while  the  world  and  my  own  heart  have  only  combined  to 
flatter  me,  they  have  discovered  to  me  my  real  state  as  a 
self-deceived,:}:  guilty, §  defiled||  sinner  before  God:  because 
they  have  been  as  a  "  school-master  to  bring  me  to  Chri5it,"1[ 
and,  therefore,  the  blessed  means  of  guiding  me  to  the  only 
remedy  for  sin,  the  only  rest  for  my  soul.  1  love  them,  be- 
cause the}^  have  often  supplied  wholesome  reproof  when 
wandering,  and  plain  direction  when  in  perplexity.  I  love 
them,  because  they  restrict  me  from  that  which  would  prove 
my  certain  ruin,  and  because  in  the  way  of  obedience  to 
them,  the  Lord  has  "  accepted  me  with  my  sweet  savour."** 
Should  I  not  then  love  them?  Can  gold,  yea,  fine  gold,  offer 
to  me  blessings  such  as  these?     Can  it  heal  my  broken 

*  Verse  1 1.— Augustine  tells  us  of  himself,  that,  while  a  Manichee,  he  slighted 
the  Scriptures  for  the  plainness  of  its  style,  which  appeared  to  him  (from  a  false 
standard  of  criticism)  not  to  be  compared  with  the  dignity  of  Ciceronian  eloquence. 
(Visi  mihi  est  indigna  scriplura  quam  Tullinte  dignitati  compararem.  (Jonfess. 
Lib.  iii.  cap.  5.)  But  after  his  blessed  acquaintance  with  Christ,  though  Tulty 
was  still  read  with  pleasure,  yet  this  thing  alone,  said  he,  abated  his  former  interest, 
that  the  name  of  Christ  was  not  there.     Lib.  iii.  cap.  4. 

t  I  Cor.  xii.  :31.  J  Rom.  vii.  1).  §  James  ii.  10.  II  Rom.  vii.  14.  IT  Gal. 
iii.  24.     **  Ezek.  XX.  4L     Comp.  Isaiah  hiv.  6. 


VERSE  128.  245 

heart?  Can  it  give  relief  to  my  vvoiindetl  spirit?  Has  it 
any  peace  or  prospect  of  comfort  for  me  on  my  death-bed? 
And  what  cannot — what  has  not,  what  will  not — the  pre- 
cious word  of  God  do  at  that  awful  season  of  trial?  0  my 
God,  I  would  be  deeply  ashamed,  that  I  love  tliy  command- 
ments no  better  than  I  do — that  they  are  so  little  influential 
upon  my  conduct — that  they  so  often  give  place  to  objects  of 
comparative  nothingness  in  thy  sight.  0  that  my  heart  m  ight 
be  wholly  and  habitually  exercised  in  thy  precepts,  that  I 
may  find  the  "work  of  righteousness  to  be  peace,  and  the 
effect  of  righteousness,  quietness  and  assurance  forever."* 

128.    TFJEREFORE  I  ESTEEM  ALL  THY  PRECEPTS  CONCERNING  ALL 
THINGS  TO  BE  RIGHT;    AND  I  HATE  EVERY  FALSE  WAY. 

The  difference  between  the  Christian  and  the  worldling 
— between  him  that  is  without  care  of  eternity  and  him  that 
makes  it  the  "  one  thing  needful  " — is  "  known  and  read  of 
all  men."  The  difference,  however,  between  the  Christian 
and  the  professor,  though  really  as  distinct  in  the  sight  of 
God,  is  far  less  perceptible  to  general  observation.  Consist- 
ing more  in  the  state  of  heart,  than  in  any  external  mark  of 
separation,  it  is  often  only  within  the  ken  of  that  eye,  whose 
sovereign  prerogative  it  is  to  "  search  the  heart,"f  and  to 
"  weigh  the  spirits."]:  Many  are  there  who  would  profess  to 
"  esteem  the  precepts  to  be  right,"  as  far  as  they  inculcate 
the  practice  of  those  moral  virtues,  which  they  may  be  able 
in  some  faint  exhibition  to  illustrate,  and  demand  the  aban- 
donment of  those  sins,  from  the  external  influence  of  which 
they  may  have  been  delivered.  But  when  they  begin  to 
observe  the  "  exceeding  breadth  of  the  commandment  "§ — 
taking  cognizance  of  the  heart — enforcing  the  renunciation 
of  the  world,  the  crucifixion  of  sin,  and  the  entire  surren- 
der of  the  heart  unto  God,  the  touchstone  of  profession  be- 
comes too  close,  and  many  who  had  too  easily  acquired  a 
name  in  the  church  of  God,  are  exposed  to  the  light  of  open 
day  with  the  brand  of  hypocris}'  upon  their  foreheads.  But 
the  genuine  child  of  God,  attentive  to  every  duty,  and  every 
circumstance  of  duty,  "  esteems  all  the  l.ord's  precepts 
concerning  all  things  to  be  right."  He  loves  the  evange- 
lical as  well  as  the  moral  precepts— those  that  teach  him 

*  Isa.  xxxii.  17.     f  Jer.  xvii.  10.     \  Prov.  x^i.  2.     §  Verse  00. 


246  EXPOSITION  OF  PSALM  CXIX. 

to  renounce  himself  In  every  part — his  sins  as  a  source  of 
pleasure,  and  his  duties  as  a  ground  of  dependence — and  to 
believe  in  him  as  the  only  ground  of  hope,  whom  "the  Fa- 
ther sent  to  be  the  Saviour  of  the  world.''*  He  never  com- 
plains of  the  strictness  of  the  precepts,  but  he  is  continually 
brought  low  in  the  recollection  of  his  own  backwardness  to 
obey.  "  Every  vvay,"  however  pleasing  to  the  flesh,  that  is 
opposed  to  the  revealed  will  of  God,  is  hated  as  "  false  "  in 
itself,  and  "  false  "  to  his  God.  Wherever,  indeed,  there  is 
"  godly  sincerity"  in  conviction, it  will  apply  with  equal  re- 
solution to  sins  of  every  kind  and  every  degree.  A  plea 
offered  for  the  indulgence  of  any  one  way  of  wickedness 
(as  if  it  were  unattended  with  any  peculiar  aggravations,  or 
compensated  by  some  surplus  actings  of  duty,  or  allowed 
only  for  some  temporary  purpose)  ruins  all  pretensions  to  up- 
rightness of  heart.  If  at  any  point  the  universality  of  gos- 
pel obedience  or  gospel  modification  is  refused,  the  since- 
rity of  the  Christian  character  throughout  the  wiiole  man  is 
destroyed.  If  perfection  is  not  desired,  designed,  and  la- 
boured after,  the  point  of  Christian  sincerity  is  yet  to  be 
attained.  If  holiness  is  really  loved,  it  will  be  loved  for  its 
own  sake,  and,  therefore,  the  "perfecting  of  it  in  the  fear  of 
God,"t  and  dependence  on  his  promises,  will  be  the  main 
object  of  pursuit.  Wherever,  then.  Divine  influence  is  felt, 
the  effect  will  be  visible  in  the  judgment  as  well  as  in  the 
affections.  Not  only  shall  we  "  love  the  commandments  of 
God  above  fine  gold,"  j  but  our  "'  love  will  abound  yet  more 
and  more  in  knowledge  and  in  all  judgment,"§  and  the  fruit 
will  be  evident  in  leading  us  to  "  esteem  all  the  precepts  to 
be  right,"  "  approving  things  that  are  excellent,  that  we  may 
be  sincere  and  without  offence  unto  the  day  of  Christ." || 

0  my  soul,  canst  thou  abide  this  close  test  of  Christian 
integrity?  Hast  thou  as  much  regard  to  the  precepts,  and 
duties,  as  to  the  privileges  and  comforts  of  the  gospel  ?  Is 
no  precept  evaded  from  repugnance  to  the  cross  that  is  en- 
tailed upon  it?  Is  no  secret  lust  retained?  Art  thou  con- 
tent to  let  all  go?  If  I  am  sincere  in  my  hatred  of  sin,  I 
shall  hate  it  more  in  my  own  house  than  abroad,  I  shall  hate 
it  most  of  all  in  my  own  heart  Here  lies  the  grand  seat 
of  hypocrisy.    And,  therefore,  if  it  "is  deep,"  let  me  search 

*  1  John  iii.23.  John  vi.  29.  t  2  Cor.  vii.  1.  \  Verse  127.  S  Phil.  i.  9. 
II  Phil.  i.  10.  ^ 


VERSE  129.  247 

it.  If  it  is  dark,  let  me  take  the  lamp  of  the  Lord  to  pene- 
trate into  its  interior  hiding-places  of  evil.  And,  however 
fair  its  appearances,  let  me  never  be  inclined  to  listen  to  it. 
Let  me  often  put  the  question  to  my  conscience — What 
does  the  omniscient  "Observer  of  men''*  know  of  my 
heart?  Perhaps  at  the  time  that  the  church  of  God  are 
esteeming  my  name,  conscience,  as  the  voice  of  God,  may 
whisper  to  me — "That  which  is  highly  esteemed  among 
men  is  an  abomination  in  the  sight  of  God."t  Some  evil 
way  may  yet  be  undetected  within,  that  keeps  me  lifeless 
and  unfruitful  in  the  midst  of  the  quickening  means  of 
grace.  Let  me  look  into  my  house— my  calling — my  fa- 
mily— my  soul — and  surely  in  the  course  of  this  search 
abundant  matter  will  be  found  for  prayer,  contrition,  re- 
newed determination  of  heart,  and  dependence  upon  my 
God — "0  that  my  ways  were  directed  to  keep  thy  statutes? 
Iioill  keep  thy  statutes — 0  forsake  me  notutterly."  J  And 
oh!  let  my  spirit  be  wounded  by  every  fresh  discovery  of 
sin.  Let  my  soul  bleed  under  it.  Let  my  conscience  ever 
upbraid  me.  Let  me  search  into  myself  Let  me  run  to 
my  God.  Let  me  call  heaven  and  earth  to  my  help.  Let 
me  sharpen  my  spiritual  weapons  for  the  conflict,  until  the 
secret  iniquity  is  overcome  and  dispossessed,  and  its  guilt 
and  defilement  removed  for  ever  from  my  heart. 


PART  XVII. 

129.    THY  TESTIMONIES    ARE  WONDERFUL;  THEREFORE   DOTH  MY 
SOUL  KEEP  THEM. 

The  unsearchable  depths  of  the  word  of  God  will  make 
the  believer  a  learner  as  long  as  he  lives.  Even  he,  who 
"was  caught  up  into  paradise,  and  heard  unspeakable  words 
which  it  is  not  lawful  for  a  man  to  utter,"§  was  brought  to 
the  same  adoring  contemplation  of  the  revelation  of  God  — 
"0  the  depth  of  the  riches  both  of  the  wisdom  and  know- 
ledge of  God!"||  Every  way,  indeed,  is  this  revelation 
worthy  of  him,  the  first  title  of  whose  name  is  "  Wonder- 
ful."1"     It  lays  open  to  the  heaven-taught  soul,  what  "eye 

*  Job  vii.  20.  Scolt  on  ihe  passage,  t  Luke  wi.  15.  X  Verses  5,  8.  §  2 
Cor.  xii.  4.     11  Rom.  xi.  33.     ^  Isaiah  ix.  G.  j 


248  EXPOSITION  OF  PSALM  CXIX. 

hath  not  seen,  nor  ear  heard,  neither  hath  entered  into  the 
heart  of  man."*  "How  can  man  be  just  with  God"t — 
how  "the  way  into  the  holiest  of  all  is  made  manifest^J — 
how  abounding  grace  is  the  death  as  well  as  the  pardon  of 
sin§ — these  are  among  the  stupendous  discoveries  of  the 
word  of  the  sacred  book,  that  constrain  from  the  humble 
and  reflecting  mind  the  acknowledgment — "Thy  testimo- 
nies are  wonderful."  For  what  heart  can  search  into  the 
bottom  of  them?  What  mind  can  apprehend  their  ex- 
tent? They  are  the  things  that  God  himself  delighteth  in, 
and  that  "the  angels  desire  to  look  into"|| — deposited  and 
kept  as  the  "heritage"  of  the  Lord's  people  "for  ever."1[ 
And,  to  show  the  infinite  enlargement  of  this  heritage,  we 
need  only  remark,  that  he,  who  foreknew  every  thought 
that  would  find  an  entrance  into  their  minds,  has  secretly 
laid  up  in  these  "testimonies,"  a  word  of  seasonable  direc- 
tion and  encouragement  for  every,  even  the  most  minute, 
occasion  and  circumstances  of  need  to  the  end  of  their  days. 
And  when  we  farther  consider,  that  all  the  whole  inter- 
course between  God  and  man,  throughout  all  ages  of  the 
church,  treasured  up  in  the  vast  unsearchable  depository 
of  the  Divine  mind  and  purpose,  is  here  wrapped  up  in 
words,  to  which  Infmite  wisdom  has  given  capacity  to  re- 
ceive the  revelation — can  we  forbear  reiterating  the  excla- 
mation— "Thy  testimonies  are  wonderful?" 

But  should  v»'e  be  satisfied  with  "adoring  the  fulness  of 
Scripture?"**  Should  we  not  long  to  imbibe  its  spirit  and 
to  exhibit  its  power  and  holiness?  The  contemplation  of 
its  amazing  breadth  will  not  surely  suffer  a  child  of  God  to 
be  satisfied  with  a  barren  investigation  of  its  contents,  with- 
out applying  them  as  motives  and  principles  of  conduct. 
Admiration  kindles  desire;  and  within  the  innermost 
"soul,"  as  in  a  casket,  are  "kept"  his  love  and  purposes  of 
obedience  to  the  testimonies  of  his  God.  The  stamp  of 
i 

*  ]  Cor.  iir  9.  t  Job  ix.  2 ;  xxv.  4.  t  Heb.  ix.  8,  with  x.  ID,  20,  §  Rom.  v. 
20,  with  vi.  1— G.     ||  1  Peter  i.  12.     |[  Verse  111. 

***  '  ^oro  plenitudinem  Scripturamm,'— was  the  exclamation  of  Tertullian, 
*  in  which  posture  of  holy  admiration,'  said  the  deeply-learned  and  pious  Dr. 
Owen,  '  1  desire  my  mind  may  be  found  while  I  am  in  this  world.' 

'  What  do  I  not  owe  to  the  Lord  for  permittin-^j  me  to  take  a  part  in  the  transla- 
tion of  his  word  ?  Mever  did  I  see  such  wonders,  and  wisdom,  and  love,  in  the 
blessed  book,  as  since  1  have  been  obliged  to  study  every  expression ;  and  it  is  a 
delightful  reflection,  that  death  cannot  deprive  us  of  the  pleasure  of  studying  its 
mysteries.' — Martyn's  Life,  p.  271. 


VERSE    129.  249 

Divine  authority  upon  them,  while  it  deepens  his  reve- 
rence, commands  his  steady  and  cheerful  ohedience.  And 
yet  how  affecting  is  the  thought  that  these  wonders  should 
be  so  frequently  read,  and  gazed  at  with  an  unmeaning 
eye,  with  little  or  no  discovery  of  their  interesting  import 
— that  so  many  should  persevere  in  a  uniform  perusal  of 
this  blessed  work,  as  a  dry  task  to  satisfy  their  conscience, 
without  ever  being  arrested  with  its  wondrous  contents! 
They  pass  by  the  door  of  the  treasury,  hardly  condescending 
to  look  aside  into  it,  or  at  best  only  taking  a  transient  glance 
which  brings  nothing  visible  before  their  eyes  of  its  inex- 
haustible stores.  Thus  the  Lord  testifies  of  them — "I  have 
written  to  them  the  great  thing  of  my  law,  but  they  are 
counted  as  a  strange  thing."*  But  far  more  wonderful  is 
it,  that  we,  who  have  been  led  to  pray — "Open  thou  mine 
eyes,  that  I  may  behold  wondrous  things  out  of  thy  law"f 
— and  who  have  in  some  measure  received  an  answer  to 
our  prayer  in  the  enlightening  influence  of  "the  Spirit  of 
wisdom  and  revelation":}: — that  we  should  often  be  so  in- 
different to  the  mysteries  of  redeeming  love  here  un- 
folded before  us,  and  that  we  should  experience  so  little  of 
their  practical  influence  upon  the  daily  course  of  our  walk. 
Oh!  let  the  recollection  of  our  indolent  frames  and  short- 
comings in  habitual  devotednessto  the  Lord  never  cease  to 
humble  us.  Let  us  not  be  content  to  enter  into  the  tes- 
timonies of  God  as  an  ordinary  study,  but  exercise  our- 
selves in  them  as  a  means  of  grace — as  an  ordinance  of  his 
own  appointment — and  as  a  spring  of  unceasing  love  to 
the  ways  of  obedience.  There  are  doubtless  many  parts, 
of  which  we  conceive  ourselves  to  have  a  very  competent 
understanding,  but  which,  in  a  renewed  perusal,  with  fresh 
prayer  and  meditation,  will  open  a  more  extended  view — 
a  new  field  of  wonders,  far  beyond  our  present  contracted 
apprehension. §  And  this  recollection,  while  it  serves  to 
remind  us  of  our  ignorance,  at  the  same  time  will  supply 

*  Hosea  viii.  12.     f  Verse  IK     t  Eph.  i.  17. 

§  Augustine  found  this  so  experimentally  true,  that  he  tells  us, '  that  though  he 
should  with  better  capacity  and  greater  diligence  study  all  his  life-time,  from  the 
beginning  of  his  childhood  to  decrepit  age,  nothing  else  but  the  Holy  Scriptures, 
yet  they  are  so  compacted  and  thiclily  set  with  truths,  that  he  might  daily  learn 
something  which  before  he  knew  not.'  Aug.  Epis. 

To  this  truth  the  venerable  Antistess  Tiess  lately  set  his  seal  at  the  age  of 
eighty-six,  when  he  informed  a  young  Missionary  of  the  Society  for  promoting 


250  EXPOSITION  OF  PSALM  CXIX. 

fresh  encouragement  to  supplicate  for  an  enlarged  influence 
of  spiritual  light  and  love,  that,  while  our  minds  are  opened 
to  discover,  our  hearts  may  be  disposed  to  "keep  the  tes- 
timonies of  God." 

130.    THE     ENTRANCE    OF    THY    WORDS    GIVETH     LIGHT;    IT 
GIVETH  UNDERSTANDING  UNTO  THE   SIMPLE. 

So  "wonderful  are  thy  testimonies,"  gracious  God,  that 
even  by  touching,  as  it  were,  only  the  threshold  of  them, 
"the  entrance  of  thy  word  giveth  light  and  understanding 
unto  "  my  heart.  The  instant  that  the  study  is  commenced 
in  simplicity  and  prayer,  the  word  finds  an  impercep- 
tible "entrance"  with  its  first  dawning  "  light"  into  the 
soul  just  sufficient  to  make  darkness  visible,  but  "shining 
more  and  more  unto  the  perfect  day."*  Indeed,  whatever 
of  spiritual  light  is  known  in  this  dark  world  has  issued 
from  no  other  source  than  the  word  of  God,  forcing  its 
"entrance,"  like  the  beams  of  the  sun,  upon  the  opening 
eyes  of  "a  man  that  was  born  blind."  The  word  of  God, 
though  "wonderful"  in  its  high  and  heavenly  mysteries, 
opens  the  path  wherein  "the  wayfaring  man,  though  a  fool, 
shall  not  err."  From  any  one  page  of  this  Divine  book,  a 
child  or  an  idiot  under  the  teaching  of  God  may  draw  more 
instruction  than  the  most  acute  philosopher  could  ever  ob- 
tain from  any  other  fountain  of  light,  and  may  acquire  a 
more  intelligent  perception  of  its  contents  than  the  stu- 
dent, untaught  by  the  Spirit  of  God,  who  may  have  de- 
voted to  the  study  of  it  the  industry  and  perseverance  of 
many  successive  years.  For  very  possible  is  it  to  be  pos- 
sessed of  all  the  treasures  of  literature,  and  yet  to  remain  in 
total  darkness  and  ignorance  of  every  thing  that  it  is  most 
important    for  a  sinner  to  know.t     Much  light    may  be 

Christianity  among  the  Jews,  th^it,  '  for  seventy  years  the  word  of  God  had 
been  the  daily  ohject  of  his  unremitting  researches,  and  that  still  he  discovers  in 
it  new  traces  of  the  mysterious  love  and  wisdom  of  God.'  — Jewish  Expositor, 
November,  \827). 

^  Prov.  iv.  18. 

t  •  A  very  extraordinary  thing,'  said  one,  '  if  I,  who  have  read  the  Bible  over  and 
over  in  the  original  languages,  have  stuJied  it  day  and  night,  and  have  written 
criticisms  and  comments  on  it— a  very  extraordinary  thing,  that  I  should  not  bs 
able  to  understand  that  meaning  in  the  Scriptures,  which  is  said  to  be  so  plain, 
that  a  "wayfaring  man,  though  a  fool,  shall  not  err"  in  the  discovering  of  it.' 
And  so  it  is  extraordinary,  till  we  open  the  Bible;  and  there  we  see  the  fact  ex- 
plained. 


VERSE  130.  251 

shinino;  around  us  on  every  side  without  finding  an  "en- 
trance" into  the  heart — "The  light  shineth  in  darkness, 
and  the  darkness  comprehendeth  it  not."*  The  love  of 
sin  shuts  out  the  light — "Men  loved  darkness  rather  than 
light,  because  their  deeds  were  evil."f  The  pride  also  of 
human  reasoning  combines  to  bar  the  entrance  against  the 
admission  of  the  heavenly  light,  so  that  in  a  vast  multitude 
of  cases,  because  "the  eye  is  evil,  the  whole  body  is  full  of 
darkness;"  and  "  if  the  light  that  is  in  them  is  darkness, 
how  great  is  that  darkness !"|  Most  awful  is  the  view 
given  us  of  the  conflict  between  the  contending  powers  of 
light  and  darkness — "The  god  of  this  world  blinding  the 
e3^es  of  them  that  believe  not" — the  God  of  heaven 
resisting  his  hateful  influence,  and  successfully  efiect- 
ing  an  "entrance"  for  the  light  of  "his  own  word"  into 
the  hearts  of  his  people. §  Hut  too  often  do  we  forget 
the  continued  and  habitual  watchfulness  that  is  required  to 
repress  the  influence  of  those  dispositions  just  alluded  to, 
whose  tendency  is  continually  in  operation  to  refuse  ad- 
mission to  the  light  of  God.  And  it  may  be  not  unneces- 
sary to  remind  ourselves,  how  much  more  entrance  would 
have  been  given  to  the  word,  and  consequently  how  much 
greater  would  have  been  the  difl'usion  of  light  in  the  soul, 
were  we  as  earnest  and  diligent  in  secret  prayer  for  Di- 
vine teaching,  as  we  are  accustomed  to  be  in  the  public 
hearing  of  the  word. 

There  is  also  another  interesting  illustration  that  may  be 
given  of  this  subject.  Those  who  have  been  accustomed  to 
familiar  intercourse  with  the  illiterate,  cannot  fail  to  have 
observed  an  enlargement  and  elevation  of  thouglit  in  their 
uncultivated  and  unintellectual  minds,  where  the  word  has 
found  an  "  entrance" — an  earnest  of  the  restoration  of  man 
to  his  original  glory,  when  doubtless  every  intellectual 
power,  as  well  as  every  spiritual  faculty,  was  "filled  with 
all  the  fulness  of  God."l|  But  the  enthusiast  is  not  satisfied 
with  the  light  of  the  word.     Led   by  the  delusion  of  his 

The  man  who  approaches  the  word  of  God  in  his  own  wipdnm  shall  not  find 
what  the  "  fool  "  will  discover  under  the  teaching  of  Divine  wisdom.  "  For  it  is 
written,  I  will  destroy  the  wisdom  of  the  wise,  and  will  bring  to  nothing  the  im- 
derstanding  of  the  pnjdent" — and  "  God  hath  chosen  the  foolish  things  of  the 
world  to  confound  the  wise."— Cecil's  Remains. 

*  John  i.  5.  Scott.  *  Admitted  it  not.'— Campbell.  t  John  iii.  19,  20. 
t  Matt  vi.  2d.     §  Comp.  2  Cor.  iv.  4—6.    \\  Eph.  iiu  19.    Comp.  (/ol.  iii.  JO. 


■mJ^ 


252  EXPOSITION  OF  PSALM  CXIX. 

own  heart,  he  expects  a  light  within — an  immediate  reve- 
lation of  the  Spirit — independent  of  the  word.  It  cannot, 
however,  he  safe  to  separate  the  light  of  the  Spirit  from  the 
lightof  the  word.  The  word,  indeed,  moves  in  subservien- 
cy to  the  Spirit,  but  the  light  of  the  Spirit  is  no  where  pro- 
mised as  dissociated  from  the  word.  If  it  does  not  always 
guide  directly  by  the  word,  yet  its  influence  is  only  per- 
ceptible in  the  direction  of  the  word.  The  word  is  in  the 
matter  if  not  in  the  mode;  and,  though  the  Spirit  may  by 
immediate  light  direct  us  to  any  path  of  duty,  yet  it  is  in- 
variably to  that  path,  which  had  been  previously  marked 
by  the  light  of  the  word.  Thus  the  Spirit  and  the  word 
conjointly  become  the  guide  of  our  way — the  Spirit  enlight- 
ening and  quickening  the  word — and  the  word  never  fail- 
ing to  evidence  the  light  of  the  Spirit,  nor  will  their  com- 
bined influence  ever  leave  the  church  of  God,  until  she  has 
joyfully  and  completely  entered  into  Immanuel's  land, 
where  she  shall  need  no  other  light  than  that  of  the  glory 
of  God,  and  of  the  Lamb,  which  shall  shine  in  her  for 
ever.* 

But,  reader,  rest  not  satisfied  with  whatever  measure  of 
light  may  have  been  hitherto  vouchsafed.  Seek  that  the 
word  may  have  "an  entrance  ministered  unto  you  abun- 
dantly.^^ The  most  advanced  believer  is  he,  who  is  most 
ready  to  acknowledge  how  much  of  the  word  yet  remains 
unexplored  before  him. f  Cultivate  the  disposition  of  sim- 
plicity— the  spirit  of  a  "  little  child  "  j; — willing  to  receive, 
embrace,  submit  to  whatever  the  revelation  of  God  may 
produce  before  you.  It  is  to  this  spirit  that  the  promise  of 
heavenly  light  is  exclusively  made — "  The  testimony  of 
the  Lord  is  sure,  making  wise  the  simple.  The  meek  will 
he  guide  in  judgment,  the  meek  will  he  teach  his  way."§ 
Never  will  a  proud  unhumbled  mind  know  the  benefit  of 
the  instruction  of  the  Spirit  of  God.  To  students  of  this 
character,  the  Bible  must  ever  be  a  dark  book,  as  it  is  the 
very  design  of  Scripture  to  destroy  that  disposition  which 
they  bring  to  the  inquiry.  Of  little  comparative  value  then 
is  that  knowledge,  which  is  unable  to  direct  our  way  to  hea- 
ven— nay,  which  obstructs  our  entrance  thither  by  closing 
the  avenues  of  spiritual  light  to  our  souls.     Far  more  glo- 

*  See  Rev.  xxi.  2.3. 

t  See  the  testimonies  adduced  in  the  notes  on  the  preceding  verse. 

X  Matt  xviii.  3.     §  Psalm  xix.  7;  xxv.  9. 


VERSE  131.  253 

rious  is  the  simplicity  of  the  word  than  the  wisdom  of  the 
world. 

"At  that  time  Jesus  answered  and  said,  I  thank  thee,  0 
Father — Lord  of  heaven  and  earth — because  thou  hast  hid 
these  things  from  the  wise  and  prudent,  and  hast  revealed 
them  unto  babes.''* 

131.  I  OPENED  MY  MOUTH,  AND  PANTED;  FOR  I  LONGED 
FOR  THY  COMMANDMENTS. 

When  the  "wonderful"  character  of  God's  "testimo- 
nies "  is  apprehended,  and  when  their  "  entrance  has  given 
light  to  the  soul,"  something  far  beyond  ordinary  affection 
and  desire  is  excited.     A  thirsty  man  burning  with  inward 
heat  on  a  sultry  day,  and  "opening  his  mouth  and  pant- 
ing" for  some  alleviation  of  his  thirst,  is  the  expressive 
image  employed  to  describe  the  unutterable  longings  of  the 
child  of  God  for  the  attainment  of  the  object  of  his  desires. 
Or,  if  we  suppose  before  us  the  man   nearly  exhausted  by 
the  heat  of  his  race,  and  "  opening  his  mouth  and  panting  " 
to  take  in  fresh  breath  to  renew  his  course ;  not  more  natu- 
rally does  "  the  sun  rejoice  as  a  strong  man  to  run  his  race  "t 
in  the   heaven,  than  the   spiritual  man  to  run  his  race   to 
glory.|:     He  cannot  satisfy  himself  in  his  desires.     The  mo- 
tions of  his  soul  to  his  God  are  his  life  and  his  joy.     It  is  a 
spring  of  perpetual  motion  beating  within — perpetual  be- 
cause natural — a  principle — having,  indeed,  its  faintings  and 
its  sickness,  but  still  returning  to  its  original  spring  of  life 
and  vigour.     It  seems  as  if  the  soul  could   never  draw  in 
enough  of  the  influences  of  the  spiritual  life.     Its  longings 
are  insatiable.     It  is  as  if  the  heart  would  "  break  with  "§ 
the  overpowering  strength  of  its  own  desires,  until  at  length 
tired  with  the  weariness  of  the  conflict,  the  believer  "  opens 
his  mouth  and  pants  "  to  fetch  in  a  fresh  supply  of  invigo- 
rating grace.     Thirsty  for  a  little  reviving,||  he  finds  it  in 
the  enjoyment  of  the  commandments  of  his  Lord — enjoying 
the  Lord  himself  in  the  way  of  his  commandments  as  the 
well-spring  of  refreshment  to  his  soul.l[     Hear  the  man  of 
God  giving,  or  rather  attempting  to  give,  expression  to  his 
"pantings"  in  other  Psalms — "  As  the  hart  panteth  after 

*  Matt  xi.  25.     t  Psalm  xix.  5. 

t  For  atKrther  illustration  of  this  image,  see  Job  xxix.  23. 

§  Verse  20.    ||  Ezra  ix.  &    H  See  on  verse  20, 

23 


254  EXPOSITION  OF  PSA.LM  CXIX. 

the  water-brooks,  so  panteth  my  soul  after  thee,  0  God. 
My  soul  thirsteth  for  thee :  my  flesh  longeth  for  thee  in  a 
dry  and  thirsty  land  where  no  water  is.  I  stretch  forth  my 
hands  unto  thee;  my  soul  thirsteth  after  thee  as  a  thirsty 
land."*  Thus  was  it,  that  Job  "opened  his  mouth  and 
panted," — "  0  that  I  knew  where  I  might  find  him  !  that  I 
might  come  even  unto  his  seat  !"t  And  the  church,  when 
she  was  able  to  pour  out  her  heart  before  the  Lord—"  With 
my  soul  have  I  desired  thee  in  the  night;  yea,  with  my 
spirit  within  me  will  I  seek  thee  early.":|:  St.  Paul  also 
gives  us  his  own  experience  as  descriptive  of  the  same  in- 
tenseness  of  desire — "  Not  as  though  I  had  already  attain- 
ed, either  were  already  perfect ;  but  I  follow  after,  if  that  I 
may  apprehend  that  for  which  also  I  am  apprehended  of 
Christ  Jesus.  Brethren,  1  count  not  myself  to  have  appre- 
hended :  but  this  one  thing  I  do,  forgetting  those  things 
which  are  behind,  a^id  reaching  forth  unto  those  things 
which  are  before,  I  press  towards  the  mark  for  the  prize  of 
the  high  calling  of  God  in  Christ  Jesus."§ 

Nor,  indeed,  ought  we  to  be  satisfied,  unless  our  affections 
are  thus  engaged  and  in  full  exercise  in  the  different  work- 
ings of  the  life  of  God  in  the  heart  and  conduct.||  The 
soul  must  be  kept  open  to  Divine  influence,  so  that,  when 
we  feel  the  Lord  touching  us  with  conviction,  inclining  our 
hearts  to  himself,  and  constraining  us  to  his  service,  we 
may  be  ready  to  "exercise  ourselves  unto  godliness,"1[  in 
receiving,  cherishing,  and  improving  the  heavenly  princi- 
ple, by  which  we  have  been  excited  to  "  long  after  his 
commandments,"  and  may  "  open  our  mouths  and  pant"  for 
more  advanced  progress  in  them.  It  is  not  so  much  the 
quantity,  as  the  activity  of  faith  that  we  regard — always  at 
work — stirring  up  a  holy  fire  within  for  the  utmost  stretch 
of  human  attainments — like  men  of  large  projects  and  high 
determination,  still  aspiring  to  more  of  God — both  in  the 
enjoyment  of  his  love,  and  in  conformity  to  his  will.  And 
shall  we  be  ashamed  of  these  feelings  ?     Shall  we  not  rather 

**  Psalm  xlil  1;  Uiii.  1;  cxliii.  6.  t  Job  xxiii.  3.  |  Isa.  xxii.  9.  §  Phil. 
iiL  12—14. 

|]  '  Be  always  displeased  with  what  thou  art,  if  thou  desirest  to  attain  to  what 
thou  art  not,  for  where  thou  hast  pleased  thyself,  there  thou  abidest.  But  if  thou 
sayest,  I  have  enough,  thou  "perishest.  Always  add— always  walk — always  pro- 
ceed.   Neither  stand  still,  nor  go  back,  nor  deviate.'— Augustine. 

H  1  Tim.  iv.  7. 


VERSE  132.  255 

be  deeply  humbled,  that  we  know  so  little  of  them — en- 
couraged, if  we  have  any  springings  of  them — alarmed,  if 
we  be  utterl}^  destitute  of  their  influence?  Shall  we  not  be 
*'  opening  our  mouth  and  panting,"  when  any  new  path  of 
service  is  opened  before  us?  For  if  we  are  content  to  be 
strangers  to  this  "  longing  after  God  " — this  readiness  for 
duty,  what  else  is  there,  that  can  keep  us  from  "sliding 
back  from  the  Lord  by  a  perpetual  backsliding?"*  Growing 
in  sin,  declining  in  love,  and  gradually  relinquishing  the 
habit  of  prayer,  we  shall  shortly  find  little  attaching  to  us 
in  the  gospel  but  the  empty  name — Christianity  without 
Christ.  The  world  will  despise  Christian  exercises  as 
enthusiasm,  the  distemper  of  a  misguided  imagination.  But 
is  it — can  it  be — otherwise  than  a  "  reasonable  service,"! 
as  well  as  a  bounden  obligation,  to  give  up  our  whole  desires 
to  him,  who  alone  is  worthy  of  them?  There  can  be  little 
evidence  of  their  sincerity,  unless  they  are  supreme. 

Perhaps,  however,  there  may  be  seasons  of  conscious 
deadness  and  unfaithfulness,  when  I  may  be  ready  to  shrink 
from  the  elevated  standard  of  this  verse.  13ut  if  my  heart 
is  drawing  back,  let  me  force  it  on.  Let  me  lay  my  com- 
mand, or  rather  God's  command,  upon  it.  Let  conscience 
do  its  office,  until  my  heart  is  brought  into  actual  and  close 
contact  with  this  touchstone  of  my  spiritual  prosperity.  Let 
me  then  ask  myself — What  is  the  pulse  of  my  desires  after 
spiritual  things?  What  exercises  of  grace  do  I  find  in 
them?  What  improvement  of  grace  do  I  derive  from  them? 
Do  I  pant,  thirst,  long  after  the  enjoyment  of  heavenly 
pleasure?  Do  I  mourn  over  the  conflict  with  that  slug- 
gishness and  indifference  of  spirit,  which  so  often  hinder 
my  race?  Am  I  found  frequently  at  the  throne  of  grace, 
bewailing  the  dulness  of  my  frame,  and  seeking  for  greater 
enlargement  of  desires  and  a  more  intense  appetite  ?  Surely 
such  desires  will  issue  in  the  confidence  of  faith;—"  My 
soul  shall  be  satisfied  as  with  marrow  and  fatness."t 

132.  LOOK  THOU  UPON  ME,  AND  BE  MERCIFUL  UNTO  ME,  AS  THOU 
USEST  TO  DO  UNTO  THOSE  THAT  LOVE  THY  NAME. 

Suitable  as  this  prayer  is  for  every  sinner  and  for  every 
moment,  yet  it  seems  especially  framed  for  the  believer's 
dark  and  clouded  moments.     Mercy  is,  indeed,  secured  to 

*  Jer.  viii.  5.  t  Rom.  xii.  1.  t  Ps?alm  IxiiL  5. 


256  EXPOSITION  OF  PSALM  CXIX. 

him  beyond  the  powers  of  earth  and  hell  to  despoil  him  of 
it,  but  the  comfortable  sense  of  this  mercy  is  vouchsafed 
only  according  to  the  strength  of  his  desires,  and  the  ear- 
nestness and  simplicity  of  his  faith.  And  this  is  indeed  a 
blessing,  with  which  no  earthly  source  of  satisfaction  will 
be  "  worthy  to  be  compared/'  What  are  all  the  riches  of 
the  world  without  it,  but  splendid  poverty — as  little  able  to 
supply  the  place  of  Jesus  in  the  soul,  as  the  magnificent 
array  of  the  starry  firmament  to  compensate  for  the  absence 
of  the  sun?  It  is  night  with  the  child  of  God — Egyptian 
night — "darkness  which  may  be  felt,''* — untilhis  Sun 
appear  to  chase  away  his  griefs  and  gloom — until  his  Lord 
manifests  himself  in  answer  to  his  cry — "  Look  thou  upon 
me,  and  be  merciful  unto  me."  To  have  the  portion  of 
"  those  that  love  the  name  ''  of  God  is  then  the  grand  object 
of  desire.  To  have  our  offering,  as  Abel's  vvas,f  accepted 
with  God — to  walk  as  Enoch  walked,]:  with  God — to  com- 
mune with  him  as  Abraham, §  and  Moses,||  were  privileged 
to  do — to  be  conformed  with  the  holy  Apostlef  to  the  death 
of  Christ — in  a  word,  to  be  interested  in  all  the  purchase  of 
a  Saviour's  blood — "  this  is  the  heritage  of  the  J^ord's  ser- 
vants,"— this  is  the  "  one  thing  that  we  have  desired  of  the 
Lord,  and  are  seeking  after""** — ''this," — we  can  testify 
with  the  dying  Psalmist — "  is  all  our  salvation  and  all  our 
desire."! f  "  Remember  me  then,  0  Lord,  with  the  favour 
that  thou  bearest  unto  thy  people;  0  visit  me  with  thy 
salvation:  that  I  may  see  the  good  of  thy  chosen,  that  I  may 
rejoice  in  the  gladness  of  thy  nation,  that  I  may  glory  with 
thine  inheritance."]:]: 

And  yet,  alas!  there  are  too  many  seasons  in  our  spiritual 
experience,  when  the  power  and  deceitfulness  of  sin  have 
cast  us  into  so  lifeless  a  frame,  that  we  are  not  only  living 
without  the  enjoyment  of  this  portion,  but  at  rest  without  it, 
scarcely  knowing  or  caring  whether  the  Lord  look  on  us  or 
not.  At  such  seasons,  when  our  gracious  long-suffering  God, 
having  "hid  himself,"§§  and  "  gone  and  returned  to  his 
place,"|ll|  is  once  more  pleased  to  manifest  himself  to  us,  it 
is  usually  in  the  way  of  sharp  conviction,  making  us  to  feel 
our  distance,  our  coldness,  our  barrenness;  awaking  us  to 
search  into  the  cause,  and — in  contrasting  our  sad  condition 

*  Exodus  X.  iil.  t  Gen.  iv.  4.  |  Ibid.  v.  24.  §  Ibid,  xviii.  17—33.  [j  Ex. 
odus  xxxiii.  1 1 ;  Dcut.  xxxiv.  10.  H  Phil.  iii.  10;  Gal.  ii.  20.  **  Ps.  xxvii.  4. 
ft  2  Sam.  xxiii.  5.     U  Psalm  cvi.  4,5.     §  §  Isaiah  Ivii.  17.     [jlj  Hosea  v.  15. 


VERSE  133.  257 

with  those  who  are  walking  in  the  fiivour  of  their  God, — 
bringing  forth  the  cry  from  the  heart — "Look  thou  upon 
7ne,  and  be  merciful  unto  me,  as  thou  usest  to  do  unto  those 
that  love  thy  name."  An  answer  to  such  a  prayer  as  this, 
offered  in  the  humility,  earnestness,  and  perseverance  of 
faith,  though  it  may  be  awhile  delayed,  will  surely  never  be 
forgotten.*  If,  therefore,  we  cannot  yet  "  sing  in  the  ways 
of  the  Lord,"t  yet  let  us  not  cease  to  mourn  after  him,  till 
he  look  upon  us,  and  ^"satisfy  us  with  his  mercy." j:  And 
oh !  let  us  remember,  that  there  is  but  one  way,  through 
which  one  gracious  look  or  one  expression  of  tender  mercy 
can  ever  visit  our  souls.  Let  our  eyes  and  heart  then  be 
ever  fixed  on  Jesus.  For  if  we  are  accepted  so  that  the 
Lord  can  "look  upon  us,"  and  "not  behold  iniquity  in  us," 
it  is  only  in  this  his  beloved  Son.  "We  are  complete  in 
him."§  liut  has  this  prayer  ever  received  an  answer  with 
any  of  us,  either  in  "the  goings  of  our  God  in  the  sanc- 
tuary,"||  or  in  the  more  secret  manifestation^  of  his  love? 
Now,  then.  Christians,  "arise  and  shine."**  Let  it  be 
known  that  you  have  been  on  the  mount  with  God,  by  the 
lustre  of  your  face,  the  adorning  of  your  profession,  before 
the  world. 

Lord !  since  our  looks  to  thee  are  often  so  slight,  so  cold, 
so  distant,  that  no  impression  is  made  upon  our  hearts,  do 
thou  condescend  continually  to  look  upon  us  with  mercy 
and  with  power.  Vouchsafe  us  such  a  look  as  may  bring 
us  to  ourselves,  and  touch  us  with  tenderness  and  contrition 
in  the  remembrance  of  that  sin,  unbelief,  and  disobedience, 
which  pierced  the  hands,  the  feet,  the  heart  of  our  dearest 
Lord  and  Saviour.f  f 


133.  ORDER  MY  STEPS  IN  THY  WORD;  AND  LET  NOT  ANY  INIQUITY 
HAVE  DOMINION   OVER  ME. 

To  expect  the  favour  of  the  Lord  without  an  habitual 
desire  of  conformity  to  his  image,  is  one  among  the  many 
delusions  of  a  self-deceiving  heart.  It  is  the  peculiar  cha- 
racter of  the  Christian,  that  he  is  as  earnest  in  his  desires 
for  deliverance  from  the  power  as  from  the  guilt  of  sin ;  and 
even  could  we  conceive  the  Lord  "to  look  upon  him  "with 

*  Compare  Isaiah  xxx.  18.  Hab.  ii.  3.  1  Psalm  cxxxviii.  5  f  Psalm  xc. 
14.  §  Compare  Num.  xxiii.  21.  Eph.  i.  6.  Col.  ii.  10.  ||  Psalm  Ixviji.  84. 
H  Matt.  vi.  (3.     **  Isaiah  Ix.  1.     it  Compare  Luke  ixii.  Gl. 

23* 


258  EXPOSITION  OF  PSALM  CXIX. 

a  sense  of  his  favour,  he  would  still  feel  himself  a  wretched 
and  miserable  creature,  until  he  had  received  an  answer  to 
his  prayer — "Let  not  any  iniquity  have  dominion  over  me/' 
But  it  is  sometimes  a  question  of  no  small  difficulty,  pre- 
cisely to  ascertain  when  "iniquity"  may  be  said  to  "have 
dominion  over  us."  We  apprehend  the  actual  consent  of 
the  will  to  distinguish  the  real  dominion  of  sin  in  the  heart. 
Light,  and  knowledge,  and  conscience,  may  open  the  path 
of  holiness,  but  while  the  will — the  sovereign  power  in  the 
soul — dissents,  the  reigning  power  of  sin  continues  undis- 
puted. Much  care,  however,  much  singleness,  and  a  most 
jealous  scrutiny  of  the  springs  of  action,  are  required  accu- 
rately to  determine  the  bias  of  the  will,  and,  consequently, 
the  dominion  of  iniquity.  The  perplexed,  conflicting  soul 
may  mistake  the  rebellion  of  iniquity  for  its  dominion — its 
continued  impression  upon  the  heart  for  its  ruling  sway. 

On  the  other  hand,  the  power  of  conviction  offering  an 
unavoidable,  but  constrained  opposition,  to  its  influence, 
may  present  some  hopeful  appearance  of  deliverance,  while 
the  dominant  principle  is  still  unshaken.  The  present  reso- 
lution to  any  particular  act  of  sin  may  be  weakened,  while 
the  love  and  habit  of  it  remain  unaffected.  It  is  not  always, 
when  sin  is  condemned,  or  even  forsaken,  that  it  is  hated; 
nor  are  duties  always  loved  in  the  act  of  their  performance. 
What  is  considered  by  the  awakened  superficial  professor 
as  the  evidence  of  uprightness  of  heart  in  his  opposition  to 
the  power  of  sin,  is  often  nothing  more  than  the  unavailing 
resistance  of  a  natural  enlightened  conscience  to  the  ruling 
principle  of  the  heart.  Much  may  be  done  by  the  light  and 
power  of  conscience,  in  condemning  every  known  sin,  and 
in  restraining  from  many;  in  illustrating  every  known  duty, 
and  insisting  upon  the  external  performance  of  many,  while 
yet  the  full  dominion  of  iniquity  is  undisturbed.  Were  not 
Ahab  and  Judas  as  completely  under  the  dominion  of  ini- 
quity after  their  repentance  as  they  were  before?  Did  not 
Balaam,  with  all  his  knowledge — and  the  young  ruler  with 
all  his  loveliness  of  natural  character  and  promising  sem- 
blance of  sincerity — "lack  that  one  thing"* — a  heart  de- 
livered from  the  dominion  of  its  own  iniquity?  At  the 
same  time,  however,  occasional  surprisals,  resisted  work- 
ings, abhorred  lusts,  immediate  injections  of  evil  and  blas- 
phemous thoughts,  are  no  proofs  of  the  "dominion  of  ini- 

•  Mark  X.  21. 


VERSE  133.  259 

qviity."  It  is  only  when  ascendency  is  acquired  in  the 
affections,  that  its  reigning  power  is  acknowledged.  The 
throne  can  admit  but  of  one  ruler,  and,  therefore,  though 
grace  and  iniquity  may  and  do  co-exist  within,  they  cannot 
be  co-partners  in  one  sovereignty.  Thus  the  dominion  of 
iniquity  may  be  known  for  the  conviction  of  slight,  self- 
deluding  professors,  and  for  the  encouragement  of  the  Lord's 
tried  people. 

And  how  inestimably  precious  is  the  thought,  that  deli- 
verance from  this  cursed  dominion  is  inseparably  connected 
with  a  state  of  acceptance  with  God  !  The  man  who  is 
living  in  the  enjoyment  of  the  unspeakable  blessing  of  par- 
doned iniquity,  is  he  "in  whose  spirit  there  is  no  guile.'^* 
He  desires  to  have  a  work  done  within  him,  as  well  as  for 
him.  He  longs  to  know  his  Saviour  as  a  t^y^o/e  Christ — 
"  made  of  God  unto  him  Sanctification  and  "  complete  "  Re- 
demption,''as  well  as  "  Righteousness.''!  He  comes  to 
the  cleansing  fountain  as  the  double  cure  of  his  iniquity — 
equally  effectual  to  wash  from  its  power  as  from  its  guilt. 

In  connexion  with  this  work  of  sanctification,  and  as  an 
important  means  of  promoting  it,  an  habitual  respect  to  the 
word  of  God  is  of  universal  application.  David  had  suffi- 
ciently proved  in  his  own  experience,  the  efficacy  of  the 
word  for  this  purpose,  having  accustomed  himself  to  "  hide 
it  in  his  heart,  that  he  might  not  sin  against":}:  his  God.  And 
from  his  own  conviction  of  its  happy  influence,  he  had  com- 
mended it  to  the  especial  attention  of  the  young,  as  a  pre- 
scribed and  effectual  means, "  wherewith  they  might  cleanse 
their  way."§  The  recollection,  however,  of  his  continual 
forgetfulness  of  this  rule,  and  his  conscious  inability  to  ob- 
serve it,  leads  him  to  turn  it  into  a  matter  of  prayer — "  Or- 
der my  steps  in  thy  word."  And,  indeed,  if  we  are  living 
very  close  to  God,  (much  closer  than  the  generality  of 
Christians  are  content  to  live,)  we  shall  be  most  fearful  of 
walking  alone.  Every  step  we  shall  require  to  have  ordered 
for  us  by  our  heavenly  Father's  word,  because  at  every 
step  devious  paths  present  themselves  on  either  side,  beset 
with  imperceptible  danger,  and  spread  with  a  fowler's  snare. 
And  what  a  blessed  and  comfortable  path  would  this  be  for 
lis,  if  we  had  singleness  and  simplicity  always  to  "look 
right  on  and  straight  before  us!"||     But  alas!  we  are  often 

*  Ps.  xxxu.  1,2.      11  Cor.  i.  30.      t  Verse  11.      §  Verse  9.      |1  Prov.  iv.  25. 


260  EXPOSITION  OF  PSALM  CXIX. 

only  half  roused  from  our  security.  The  word  is  forgotten, 
or  there  is  an  unreadiness  to  receive  a  Divine  impression 
from  it.  Our  own  wisdom  is  consulted,  and  "  or  ever  we 
are  aware,"  "iniquity"  regains  a  temporary  "dominion 
over  us." 

Now  I  would  ask  myself— What  do  I  know  of  such  a 
walk  as  this?  Am  I  frequently  during  the  day  looking 
upward  to  my  gracious  Guide,  and  then  looking  into  his 
word  as  my  direction  in  the  way,  and  lastly,  considering  my 
heart  and  conduct,  whether  it  is  "ordered  in  the  word?" 
Let  me  remember,  that  it  is  only  the  man  who  has  "the 
law  of  God  in  his  heart,"  that  possesses  the  security,  that 
"  none  of  his  steps  shall  slide."*  How  important,  therefore, 
is  the  inquiry,  when  I  take  a  step  into  the  world — Is  it 
"ordered  in  God's  word?"  I  would  desire  also  to  have 
especial  reo;ard  to  that  part  of  God's  word  for  the  ordering 
of  my  steps,  which  exhibits  Christ  as  my  perfect  example, 
that,  walking  after  him,  and  following  in  his  steps,  1  may 
be  able  to  frame  my  temper  and  habits  according  to  this 
unsullied  pattern.  Nor  would  I  forget,  that  what  is  here 
the  matter  of  earnest  prayer  is  marked  as  the  peculiar  pro- 
mise of  the  gospel — "Sin  shall  not  have  dominion  over 
you ;  for  ye  are  not  under  the  law,  but  under  grace."f  And 
surely  to  the  soul  struggling  with  the  dominion  of  iniquity, 
no  prospect  can  be  so  sweet  as  the  fulfilment  of  this  pre- 
cious word.  We  are  ready  to  meet  the  incursions  of  sin  in 
the  strength  of  our  own  resolutions,  which,  though  not  in 
their  place  to  be  neglected,  yet,  when  unassisted  and  alone, 
can  only  be  compared  to  "the  morning  cloud,  and  the  early 
dew  that  passeth  away."J  But  to  have  immediate  recourse 
to  God  with  the  incessant  petition-^" Order  my  steps  in  thy 
word," — and  to  expect  an  answer  to  this  prayer  in  the  light 
and  influence  of  the  Spirit  to  mortify  our  corruption,  and  to 
direct  our  path  to  the  Saviour's  cross,  seems  to  be  the  ap- 
pointed means  of  present  relief,  and  the  only  hopes  of  over- 
coming in  the  end.  We  doubt  not  but  the  supplies  of 
strength  and  encouragement  will  be  vouchsafed  sufficient  to 
restrain  the  "dominion  of  iniquity/'  and  even  to  "keep 
under"  its  daily  risings,  except  as  they  may  be  needful 
for  the  exercise  of  our  graces,  and  be  eventually  overruled 
for  the  glory  and  praise  of  their  faithful  God. 

*  Psalm  xxxvii.  31.  I  Rom.  vi.  14.  t  Hos.  vi.  4. 


VERSE  134.  261 

134.  DELIVER  ME  FROM  THE  OPPRESSION  OF  MAN;  SO  WILL  I 
KEEP  THY  PRECEPTS. 

Not  that  the  believer  would  (at  least  irrespective  of  sub- 
mission to  the  will  of  God)*  desire  his  deliverance  from 
trouble  on  account  of  personal  pain  and  distress;  but  that 
he  is  sometimes  brought  into  circumstances  of  peculiar  trial, 
which  he  finds  an  unavoidable  hinderance  in  the  service  of 
his  God.  And  this  conviction  urges  his  importunate  sup- 
plication before  his  God,  where  he  never  makes  interest  in 
vain.  "He  cries  unto  the  Lord  because  of  the  oppressors, 
and  he  sends  a  Saviour,  and  a  great  one,  and  he  delivers 
him."t  The  grace  of  God  is  indeed  omnipotent — "  Moun- 
tains become  plains  before"J  it;  or  the  "worm"  in  the 
strength  of  his  grace  is  enabled  to  "thresh  them,  and  beat 
them  small,  and  make  them  as  chaff.''§  Nor  are  instances 
wanting,  where  the  Christian  is  strengthened  to  overcome 
the  most  formidable  opposition,  and  to  "profess  a  good  pro- 
fession before  many  witnesses, "||  who  are  "  watching'^  and 
wishing  "for  his  halting.""!!  But  yet,  where  faith  has  been 
in  continued  exercise,  and  obstacles  to  conscientious  obe- 
dience remain  unmoved,  it  will  form  a  subject  of  acceptable 
petition,  that  the  gracious  providence  of  God  would  open 
some  plainer  and  more  encouraging  path  for  the  observance 
of  his  precepts — "  Deliver  me  from  the  oppression  of  man; 
so  will  I  keep  thy  precepts."  A  child  of  God,  bound  in 
the  fetters  of  a  worldly  family,  and  restrained  by  an  autho- 
rity, to  which  deference  is  justly  due,  from  a  i^vee  and  un- 
reserved obedience  to  the  Lord,  might  send  up  this  prayer 
with  assured  acceptance. 

A  time  of  "deliverance  from  the  oppression  of  man,"  as 
well  as  a  time  of  persecution  from  his  enmity,  has  sometimes 
proved  a  season  of  extraordinary  prosperity  in  the  church 
of  God.  It  was,  when  "  the  Churches  hftd  rest  throughout 
all  Judea,  and  Galilee  and  Samaria,"  that  they  ''tverc  edi- 
fied; and  walking  in  the  fear  of  the  Lord,  and  in  the  com- 
fort of  the  Holy  Ghost,  they  were  muUiplied.''*''  And  thus 
by  individual  experience,  whatever  may  be  conceived  or 
felt  of  the  benefit  of  persecution,  yet  the  weariness  of  a  long 

*  See  the  example  of  David,  2  Sam.  xv.  25,  20;  ami  of  David's  Lord,  Luke 

^'Tlsaiahxix.20.      tZech.iv.7.     §  Isa.xli.  14, 15.     1|  1  Tim.  iv.  1 2.     HJer. 
XX.  10.    **  Acts  Lx.  31. 


262  EXPOSITION  OF  PSALM  CXIX. 

protracted  conflict  is  often  more  than  flesh  and  blood  can 
bear,  and  which  he  who  "knoweth  our  frame,"*  will  not 
refuse  to  look  upon,  and  remove  in  answer  to  the  prayers  of 
his  afflicted  people.  At  the  same  time,  knowing  our  prone- 
ness  to  self-indulo;ence  and  our  natural  inclination  to  shrink 
from  the  appointed  cross,  this  prayer  requires  to  be  presented 
with  exceeding  caution  and  self-jealousy,  lest,  in  our  eager- 
ness to  escape  from  the  difficulties  of  our  path,  we  should 
lose  the  important  benefit  intended  by  them.  The  petition, 
therefore,  for  deliverance  must  ever  be  accompanied  with 
a  sincere  and  upright  purpose  to  "keep  God's  precepts." 
How  many  have  exposed  their  ignorance  of  their  own  hearts, 
when  the  supplication  has  been  heard  and  the  deliverance 
granted,  and  the  promise  of  obedience  been  forgotten! 

Fellow-Christian!  have  your  circumstances  of  trial  ever 
dictated  such  a  prayer?  How,  then,  when  the  answer  has 
been  vouchsafed,  and  your  feet  are  set  at  liberty,  have  you 
improved  your  freedom?  Has  the  effect  of  it  been  visible 
in  an  increasing  devoted ness  of  heart  to  the  service  of  your 
God?  Has  the  "way  of  escape"  opened  to  you  been  re- 
membered as  a  spring  of  gratitude,  and  an  encouragement 
to  exercise  yourself  in  a  more  spiritual  walk  with  God? 
After  all,  however,  we  have  lost  the  blessing  of  the  cross,  if 
we  have  not  learnt  to  bless  the  Lord  for  it.  No  good  will 
ever  come  out  of  it,  if  it  does  not  issue  in  a  song  of  praise, 
if  we  have  not  been  able  to  take  it  in  our  arms,  and  receive 
it  as  a  token  of  fatherly  love.  At  all  times,  also,  the  safest 
and  shortest  way  to  peace  is  to  be  made  willing  that  God 
should  use  his  own  methods  with  us,  to  be  engaged  in  every 
situation  in  doing  all  we  can  for  him,  and  leaving  ourselves, 
our  difficulties,  our  discouragements  in  his  hands,  who 
makes  no  mistakes  in  any  of  his  dispensations  with  his 
people — but  who  orders  all  things,  so  that  they  may  "turn 
to  their  salvation  through  their  prayer,  and  the  supply  of 
the  Spirit  of  Jesus  Christ."f 

135.   MAKE  THY  FACE  TO  SHINE  UPON  THY  SERVANT;  AND  TEACH 
ME    THY    STATUTES. 

Let  the  Lord  "deliver  us  from  the  oppression  of  man," 
and  "make  even  our  enemies  to  be  at  peace  with  us,"|  still, 
if  we  are  not  in  a  thriving  state  of  spiritual  health,  we  shall 

*  Psalm  ciii.  14,  f  Phil,  i,  19.  |  Prov.  xvi,  7. 


VERSE  135.  263 

be  restless  and  uneasy,  until  he  "make  his  face  to  shine 
upon  us."  And  in  the  Scripture  revelation  of  the  character 
of  God — "dwelling  between  tlic  cherubims,"*  and,  there- 
fore, on  the  mercy-seatf — with  the  "rainbow,"  the  emblem 
of  "the  covenant  of  peace,"  ^'-roundabout  the  throne^'' %  as 
if  to  invite  the  access  of  sinners,  from  every  quarter — have 
we  not  full  warrant  to  expect  the  desired  blessing?  Are 
we  not  more  imboldened  to  plead — "  Thou  that  dwellest 
between  the  cherubims,  shine  forth  ;  stir  up  thy  strength, 
and  come  and  save  us?  Turn  us  again,  0  God,  and  cause 
thy  face  to  shine,  and  we  shall  be  saved  ?"§  Others  we  see 
eagerly  looking  for  some  scattered  crumbs  of  goodness  in 
the  world.  Let  them  seek  what  they  please,  and  find  what 
they  can — it  will  be  discovered  at  last,  that  they  have 
"spent  their  money  for  that  which  is  not  bread,  and  their 
labour  for  that  which  satisfieth  not."||  The  believer's  in- 
cessant cry  is — Let  me  see  "the  King's  face." 

But  it  is  both  important  and  interesting  to  mark  the 
repetitions  in  this  beautiful  Psalm.  David  had  just  be- 
fore prayed — "Look  thou  upon  me,  and  be  merciful  unto 
me."1[  Here  again  he  offers  up,  with  some  slight  varia- 
tion, the  same  prayer — "Make  thy  face  to  shine  upon  thy 
servant."  Such  cries  in  the  mouth  of  this  holy  servant 
of  God,  must  have  been  most  hopeless  petitions — nay,  the 
expression  of  the  most  daring  presumption,  had  there  not 
been  such  an  acquaintance  with  the  gospel  way  of  access 
to  God,  as  led  him  joyfully  to  renounce  every  other  way, 
and  diligently  to  improve  the  light  afforded  him  in  making 
this  acceptable  approach  to  his  God.  And,  indeed,  what- 
ever obscurity  may  be  supposed  to  hang  over  the  ques- 
tion relating  to  the  faith  of  the  Old  Testament  believers, 
the  confidence  which  they  were  accustomed  to  express  in 
their  exercises  at  the  throne  of  grace  can  surely  be  ex- 
plained upon  no  other  view,  than  that  which  allows  them 
to  have  attained  a  far  more  distinct  perception  of  gospel 
privilege,  through  the  shadowy  representations  of  their  law 
than  is  commonly  imagined.  Else  how  could  they  have 
been  so  wrestling  and  persevering  in  their  petitions — so 
successful  in  overcoming  the  spirit  of  bondage,  and  in 
breathing  out  the  spirit  of  adoption  in  the  expression  of 
their  wants  and  desires  before  the  Lord?     The  prayers 

-  3  Kings  xix.  15.  Psabi  xcix.  1.  Ezek.  x.  1-5.  t  Ex.  xxv.  17-22, 
with  Rom.  ill  25.    X  Rev.  iv.  3.     §  Ps.  Ixxx.  1-3.     |1  Isa.  Iv.  2.    11  Vtr.  132. 


264  EXPOSITION  OF    PSALM  CXIX. 

of  the  Old  Testament  church  are  not  more  distinguished 
for  their  simpHcity,  spirituality,  and  earnestness,  than  for 
their  unfettered,  evangelical  confidence.  When  they  ap- 
proach the  footstool  of  the  Divine  Majesty  with  the  sup- 
plications— "  Make  thy  face  to  shine  upon  thy  servant  " — 
"Thou  that  dwellest  between  the  cherubims,  shine  forth  " 
— it  was  as  if  they  had  pleaded — ^  Reconciled  Father,  thou 
that  sittest  upon  a  throne  of  grace,  look  upon  us — Abba, 
Father,  be  gracious  to  us.' 

There  are  many,  however,  who  seem  to  despise  this 
evangelical  confidence,  going  on  in  heartless  complain- 
ing and  uncertain  apprehensions  of  their  state,  as  if  doubt- 
ing was  their  life,  and  resting  upon  the  presumption, 
that  the  "shining  of  God's  face  upon  them  ^'  is  not  in- 
dispensable to  their  salvation.  But  will  they,  then,  be 
content  to  ^*  be  saved,  yet  so  as  by  fire,"*  instead  of  having 
"an  entrance  ministered  unto  them  abundantly  into  the 
everlasting  kingdom  of  our  Lord  and  Saviour?"  Is  it 
enough  for  them  to  be  just  alive,  when  "  the  things  that 
remain,"  from  want  of  being  duly  cherished,  "are  ready 
to  die?"  If  they  can  be  safe  without  the  conscious  in- 
terest in  the  favour  of  God,  can  they  be  so  without  the 
desire  for  it?  Is  not  this  assurance  attainable?  Is  it  not 
commanded?!  Is  it  not  most  desirable?  God's  people 
are  living  habitually  either  in  a  state  of  spiritual  enjoy- 
ment or  of  restless  dissatisfaction.  Their  clouded  seasons 
are  times  of  wrestling  supplication — seasons  of  deep  hu- 
miliation, tenderness  of  spirit,  and  constant  waiting  upon 
God,  until  he  "  makes  his  face  to  shine  upon  his  servants." 
And  thus  they  exhibit  the  secret  actings  of  the  principle 
of  assurance,  even  when  there  is  no  sensible  enjoyment  of 
this  most  important  blessing. 

But  how,  it  may  be  asked,  is  this  happy  state  of  sunshine 
to  be  realized?  Its  chief  hinderances  (apart  from  the  indul- 
gence of  sin  or  a  course  of  secret  backsliding  from  God) 
are  found  in  mistaken  or  contracted  views  of  the  gospel. 
The  chief  means  of  attainment,  therefore,  will  be  included 
in  enlarged  apprehensions  of  the  evangelical  scheme — of 
its  fulness,  satisfying  every  claim,  and  supplying  every  want 
— of  its  freeness,  unencumbered  with  conditions,  and  hold- 
ing forth  encouragement  to  the  most  unworthy — and  of  its 

*  Compare  1  Cor.  iiu  15.  2  Pet.  i,  11.  t  See  2  Cor.  xiil  5.  Heb.  vi.  11. 
2  Pet  i.  10. 


VERSE    135.  265 

security,  affording  permanent  rest  in  the  foundations  of  the 
covenantor  grace.  Thus  will  the  life  of  faith  be  maintained 
in  constant  exercise — each  successive  day  will  be  marked  by 
some  fresh  contemplation  of  Jesus,  and  renewed  reliance 
upon  him — and  coming  closer  and  closer  to  him,  our  hope 
will  be  enlivened  with  the  constant  sense  of  reconciliation 
and  love. 

We  can  readily  account  for  the  persevering  determina- 
tion, with  which  the  "shining  of  the  Lord's  face"  is  sought 
throughout  this  Psalm,  in  the  recollection,  that  the  bless- 
ing is  attended  not  only  to  the  believer  himself  with  a  peace 
and  joy  that  cannot  be  expressed,  but  also  that  it  is  produc- 
tive of  the  most  important  benefits  to  those  with  whom  he 
is  connected.  For  who  is  he,  that  is  most  likely  to  win 
others  to  the  love  of  the  Saviour,  and  to  the  service  of  God? 
Who  is  most  likely  to  enliven  the  drooping  soul,  or  to  re- 
cover the  backslider?  Is  it  not  he,  who  lives  most  in  the 
sunshine  of  gospel  light,  and  who,  therefore,  has  most  to 
tell  of  the  sweetness  of  gospel  experience?  Do  you  then 
ask — How  shall  I  attain  to  this  heavenly  enjoyment?  My 
heart,  alas!  is  so  cold  and  barren,  my  affections  so  languid, 
my  desires  so  faint,  my  sky  so  often  clouded — 1  do  not  for- 
get that  I  am  a  child — but  a  child  in  disgrace  is  too  often 
my  character  and  my  restless  condition.  Then  exercise 
your  faith  in  going  where  David  was  wont  to  go — As  a 
penitent  child,  "  arise,  and  go  to  your  Father  " — acknow- 
ledge your  transgression — tell  your  complaint  before  him — 
resort  much  and  often  to  him;  be  importunate;  be  patient; 
plead  the  name*  and  merits  of  Jesus,  and  you  will  not,  you 
cannot,  plead  in  vain,  you  will  once  more  regain  the  com- 
fort of  your  assurance,  and  walk  happily,  holily,as  well  as 
confidently  in  the  light  of  your  Father's  countenance.  Yet 
the  farther  you  advance  in  the  enjoyment  of  the  blessed 
ways  of  God,  the  more  you  will  learn  of  your  own  igno- 
rance, and  of  the  darkness  of  all  mere  human  teaching;  and, 
therefore,  one  main  subject  of  your  prayers  will  continue  to 
the  end  to  be — '^  Teach  me  thy  statutes  " — and  he,  that 
taught  you  this  petition,  will  himself  be  your  teacher  in  the 
way  ;  for  he  is  the  promised  teacher  of  the  Lord's  people  m 
the  path  of  holiness;  "  I  will  put  my  Spirit  within  you,  and 
cause  you  to  walk  in  my  statutes,  and  ye  shall  keep  my 
judgments,  and  do  them."t 

*  John  xiv.  13,  14.  t  Ezek.  xxxvi.  27. 

24 


266  EXPOSITION  OF  PSALM  CXIX. 

136.    RIVERS  OF    WATERS    RUN  DOWN    MINE  EYES,  BECAUSE  THEY 
KEEP  NOT  THY  LAW. 

The  most  cursory  view  of  the  life  of  Jesus  exhibits  him 
as  one,  *  whose  heart  was  made  of  tenderness.'  Yet  there 
were  some  occasions,  when  the  display  of  his  compassion  was 
peculiarly  striking.  At  the  closing  period  of  his  life,  it  is 
recorded,  that  "  when  he  was  come  near,  and  beheld  the 
city  " — "beautiful  for  situation,  the  joy  of  the  whole  earth  ''* 
— but  now  given  up  to  its  own  ways,  and  "  wrath  coming 
upon  it  to  the  uttermost,"  he  could  not  refrain  his  tears — 
"he  wept  over  it."t  It  was  then  a  moment  of  triumph.  The 
air  was  rent  with  hosannahs.  The  road  was  strewed  with 
branches  from  the  trees,  and  all  was  joy  and  praise. |  Amid 
all  this  exultation,  the  Saviour  alone  seemed  to  have  no 
voice  for  the  triumph — no  heart  for  joy.  '^  Rivers  of  waters 
ran  down  his  eyes,  because  they  kept  not  his  law."  Now  a 
Christian  in  this,  as  in  every  other  feature  of  character, 
will  be  conformed  to  the  image  of  his  Lord.  His  heart  will, 
therefore,  be  touched  with  a  tender  concern  for  the  honour 
of  his  God,  and  a  pitying  concern  for  those  wretched  sin- 
ners that  "  keep  not  his  law,"  and  are  perishing  in  their 
own  transgressions.  Thus  was  it  from  the  beginning — that 
"just  Lot  "  in  Sodom  was  "  vexed  with  the  filthy  conversa- 
tion of  the  wicked. "§  Thus  was  it  with  Moses,  when,  as  he 
tells  his  faithless  people,  he  "  fell  down  before  the  Lord,  as 
at  the  first,  forty  days  and  forty  nights,  he  did  neither  eat 
bread  nor  drink  water,  because  of  all  their  sins  which  they 
had  sinned,  in  doing  wickedly  in  the  sight  of  the  Lord  to 
provoke  him  to  anger." ||  Thus,  also,  Samuel,  in  the  antici- 
pation of  the  Lord's  judgments  upon  Saul,  "  grieved  him- 
self, and  cried  unto  the  Lord  all  night."1[  Ezra  on  a  simi- 
lar occasion,  in  the  deepest  prostration  of  sorrow,  "  rent  his 
garment  and  his  mantle,  and  plucked  off  the  hair  of  his  head 
and  of  his  beard,  and  sat  down  astonished  until  the  evening 
sacrifice."**  Jeremiah  in  the  same  spirit  gives  vent  to  his 
passionate  vehemence  of  concern — "  Oh  that  my  head  were 
waters,  and  mine  eyes  a  fountain  of  tears,  that  I  might  weep 
day  and  night,  for  the  slain  of  the  daughter  of  my  peo- 
ple !"tt     Paul,  also,  had  the  witness  of  his  conscience  of 

*  Psalm  xlviii.  2.  ILukexix.  41.  Compare  Matt,  xxiii.  37.  t  Compare 
Luke  xix.  30—40.  §  2  Peter  ii.  7, 8.  ||  Deut.  ix.  18,  19.  IT  1  Sam.  xv.  11. 
**  Ezra  ix.  3,  4.     ft  Jer.  ix.  1.     Compare  xiii.  J 7;  xiv.  17. 


VERSE  136.  267 

"great  heaviness  and  continued  sorrow  in  his  heart  for  his 
brethren,  his  kinsmen  according  to  the  flesh."*  In  re- 
proving transgressors  he  could  write  to  them  in  no  other 
way  than  "out  of  much  affliction  and  anguish  of  heart, 
with  many  tears  ;-'f  and  in  speaking  of  them  to  others, 
it  was  with  the  same  tenderness  of  spirit — "Of  whom  1 
tell  you,  even  weeping."J  And,  if  David  at  this  time  was 
suffering  from  the  oppression  of  men,  yet  his  own  injuries 
never  drew  from  him  such  expressions  of  overwhelming 
sorrow,  as  now  that  he  was  recollecting  the  violation  of 
the  law  of  his  God  by  those  around  him. 

Thus  uniformly  is  the  character  of  God's  people  repre- 
sented, as  "those  that  sigh  and  cry  for  all  the  abominations 
that  are  done  in  the  midst  of  the  land."§  And  who  does 
not  see,  what  an  enlarged  sphere  still  presents  itself  on 
every  side  for  the  unrestrained  exercise  of  Christian  com- 
passion ?  The  awful  spectacle  of  a  world  apostatized  from 
God,  of  multitudes  sporting  with  everlasting  destruction, 
as  if  the  God  of  heaven  were  "  a  man  that  he  should  lie,"|| 
is  surely  enough  to  force  "rivers  of  waters"  from  the  hearts 
of  those  who  are  concerned  for  his  honour.  What  a  mass 
of  sin  ascends  as  a  cloud  before  the  Lord,  from  a  single 
heart!  Add  the  aggregate  of  a  village — a  town — a  coun- 
try— a  world  !  every  day — every  hour — every  moment — 
Well  might  the  "rivers  of  waters  "  rise  to  an  overflowing 
tide,  ready  to  burst  its  barriers.  Could  we  witness  a  house 
on  fire,  without  speedy  and  practical  evidence  of  compas- 
sion for  the  inhabitants?  And  yet,  alas!  how  often  do  we 
witness  souls  on  the  brink  of  destruction — unconscious  of 
danger,  or  bidding  defiance  to  it, — with  comparative  indif- 
ference! How  are  we  Christians,  if  we  believe  not  the 
Scripture  warnings  of  their  danger,  or  if,  believing  them, 
we  do  not  bestir  ourselves  to  their  help  ?  What  hypocrisy 
is  it  to  pray  for  their  conversion,  while  we  are  making  no 
eflbrt  to  promote  it!  Surely  it  should  be  the  subject  of 
daily  supplication,  that  this  indifference  concerning  their 
everlasting  state  might  give  place  to  a  spirit  of  weeping 
tenderness,  and  compassion;  and  that  we  might  never  see 
the  Sabbaths  of  God  profaned,  his  laws  trampled  under 
foot,  the  ungodly  world  "  breaking  their  bands  asunder,  and 
casting  away  their  cords  from  them/'^f  without  a  more  de- 

*  Rom.  ix.  1— 3.  t  2  Cor.  ii.  4.  t  Phil.  iii.  18.  Compare  Acts  xx.  19. 
§  Ezekiel  ix.  4.     H  Numb,  xxiii.  19.    IT  Psalm  ii.  3. 


268  EXPOSITION  OF  PSALM  CXIX. 

termined  resolution  ourselves  to  keep  these  laws  of  our 
God,  and  to  plead  for  their  honour  with  these  obstinate 
transgressors.  Have  we  no  near  and  dear  relatives — yet 
"lying  in  wickedness — dead  in  trespasses  and  sins?"  To 
what  blessed  family,  reader,  do  you  belong,  where  there  are 
no  such  objects  of  pity?  But  be  it  so — It  is  well.  Yet 
are  you  silent?  Have  you  no  ungodly,  ignorant  neighbours 
around  you?  And  are  ihey  unwarned  as  well  as  uncon- 
verted? Do  we  visit  them,  connect  ourselves  inthe  way 
of  courtesy  or  kindness,  yet  give  them  no  word  of  affec- 
tionate entreaty  on  the  concerns  of  eternity?  Let  our  fa- 
milies, indeed,  possess,  as  they  ought  to  possess,  the  first 
claim  to  our  compassionate  regard.  Then  let  our  parishes, 
our  neighbourhood,  our  country,  the  world,  find  a  place  in 
our  affectionate,  prayerful,  and  earnest  consideration. 

Nor  let  it  be  supposed,  that  the  doctrine  of  sovereign 
and  effectual  grace  has  any  tendency  to  paralyze  exertion. 
So  far  from  it,  that  the  most  powerful  supports  to  Christian 
perseverance  are  derived  from  this  source.  The  palpable 
and  awful  proofs  meeting  him  on  every  side — of  the  "en- 
mity of  the  carnal  mind  against  God" — of  its  rooted  in- 
disposition either  to  submit  to  his  law  or  to  embrace  his 
gospel — threaten  to  sink  the  Christian  labourer  in  de- 
spondency. And  nothing  sustains  him  in  his  exercised 
course,  but  the  assurance  of  the  power  of  God  to  remove 
the  resisting  medium,  and  of  his  purpose  to  accomplish  the 
subjugation  of  natural  corruption  in  a  countless  multitude 
of  his  redeemed  people. 

It  is,  indeed,  this  spirit  of  compassionate  interest,  that 
forms  the  life,  the  pulse,  and  the  strength  of  missionary 
exertion,  and  that  has  ever  distinguished  those  honoured 
servants  of  God,  who  have  devoted  their  time,  their  health, 
their  talents,  their  all,  to  the  blessed  work  of  "saving 
souls  from  death,  and  covering  a  multitude  of  sins."*  Can 
we  conceive  of  a  missionary  surrounded  with  thousands  of 
mad  idolaters,  hearing  their  shouts,  and  witnessing  their 
abominations,  without  "  rivers  of  waters  running  down  his 
eyes?"f     Indignant  grief  for  the  dishonour  done  to  God — 

*  James  v.  20. 

f  *  My  God  !  I  feel  the  mournful  scene  ; 
My  bowels  yearn  o'er  dying  men  ! 
And  fain  my  pity  would  reclaim, 
And  snatch  the  fire-brands  firom  the  flame. 


VERSES  137,138.  269 

amazement  at  this  affecting  spectacle  of  human  blindness 
— detestation  of  human  impiety — compassionate  yearnings 
over  human  wretchedness  and  ruin — all  combine  to  force 
tears  of  the  deepest  sorrow  from  a  heart  enlightened  and 
constrained  by  the  influence  of  a  Saviour's  love — We  have 
seen  that  this  was  our  iVl aster's  spirit.  And  can  1  feel 
myself  to  be  a  Christian,  if  I  am  destitute  of  "this  mind, 
that  was  in  Christ  Jesus?"*  if  I  know  nothing  of  his  melt- 
ing compassion  for  a  lost  world,  or  of  his  burning  zeal  for 
his  heavenly  Father's  glory? 


PART    XVIII. 

137.  RIGHTEOUS  ART  THOU,  O  LORD,  AND  UPRIGHT  ARE  THY 
JUDGMENTS. 138.  THY  TESTIMONIES,  THAT  THOU  HAST  COM- 
MANDED, ARE     RIGHTEOUS,  AND  VERY   FAITHFUL. 

As  the  believer  advances  in  the  knowledge  of  the  Gos- 
pel, he  is  led  to  adoring  contemplation  of  the  awful  perfec- 
tions of  his  God;  he  is  able  to  justify  his  "ways,"  even 
when  they  "are  in  the  sea  and  in  the  great  waters,"!  and 
to  acknowledge  the  righteousness  of  his  character,  his  go- 
vernment, and  his  testimonies.  He  is  now  made  to  see, 
that,  though  "  clouds  and  darkness  are  round  about  him," 
yet  "righteousness  and  judgment  are  the  habitation  of  his 
throne.":):  This  is  the  uniform  acknowledgment  of  the 
Lord's  people,  even  while  they  "see"  but  "as  through  a 
glass  darkly,"  and  "know"  but  "in  part."  "The  Lord  is 
righteous  in  all  his  ways,  and  holy  in  all  his  works."§  And 
the  same  acknowledgment  will  be  made  with  perfect  love 
and  infinite  humility,  when  in  a  world  of  unclouded  day, 
they  shall  see  "face  to  face,"  and  "know  even  as  also  they 
are  known "|| — "And  they  sing  the  song  of  Moses,  the 
servant  of  God,  and  the  song  of  the  Lam.b — Great  and 
marvellous  are  thy  works.  Lord  God  Almighty!  just  and 

But  feeble  my  compassion  proves, 
And  can  but  weep  where  most  it  loves. 
Thine  own  all-saving  arm  employ, 
And  turn  these  drops  of  grief  to  joy.' 

*  See  Phil.  ii.  4—8-      1  Psalm  Ixxvii.  19.     \  Ibid,  xcvii.  2.      §  Ibid.  cxiv. 
17.     1 1  1  Cor.  xiii.  12. 

24* 


270  EXPOSITION  OF   PSALM  CXIX. 

true  are  thy  loays,  thou  king  of  saints.""^  The  unvarying 
testimony  of  the  Lord's  people  to  the  righteous  character 
of  his  afflictive  dispensations  had  before  been  imbodied  in 
the  confession — "I  know,  0  Lord,  that  thy  judgments  are 
right,  and  that  thou  in  faithfuhiess  hast  afflicted  me.^'t  We 
may  here  farther  remark,  that  testimonies  to  this  unsullied 
and  exalted  character  of  God  have  been  extorted  even  from 
his  enemies.  Haughty  Pharaoh  was  constrained  to  bow — 
"The  Lord  is  righteous,  and  I  and  my  people  are  wicked." | 
Adonibezek,  under  "the  blow  of  his  hand'' — cried  out — 
"  As  I  have  done,  so  God  hath  requited  me.''§ 

The  young  Christian  is,  however,  less  able  to  connect 
these  attributes  of  God,  with  daily  experience,  and  for  the 
most  part  is  fixed  in  the  contemplation  of  the  more  en- 
gaging perfections  of  his  love,  his  goodness,  or  his  long-suf- 
fering. It  may  be,  therefore,  often  considered  a  satisfactory 
evidence  of  growth  in  grace,  when  we  are  enabled  in  the 
habitual  eyeing  of  our  God  to  place  before  our  minds  the 
more  deep  and  awful  displays  of  his  character,  and  to  gather 
from  thence  an  increase  of  light  and  peace,  humility  and 
consolation.  Yet  after  all,  it  is  the  cross  of  Calvary,  that 
exhibits  to  our  view  displays  of  the  Divine  attributes — at 
once  the  most  appalling  and  the  mostencouraging. — Though 
his  own  declaration — that  "he  will  by  no  means  clear  the 
guilty  "II — seemed  to  present  an  insurmountable  barrier  to 
the  purpose  of  mercy,  yet,  rather  than  the  glory  of  a  God 
of  love  should  be  obscured,  or  his  righteous  law  should  be 
mitigated, "  he  spared  not  his  own  SonlF — he  made  him,  who 
knew  no  sin,  to  be  sin  for  us."** 

And  do  not  his  testimonies  exhibit  the  same  display  of 
righteousness  and  truth?  When  they  require  perfect  love 
to  God  and  man,f  f  do  they  require  more  than  our  "reason- 
able service" — more  than  it  is  our  duty  and  privilege  to 
render  to  him?  None  that  understand  their  nature  or  have 
any  spiritual  apprehension  of  their  tendency,  will  hesitate 
in  setting  their  seal  to  the  inscription,  "The  judgments  of 
the  Lord  are  true  and  righteous  altogether."  "The  law  is 
holy,  and  the  commandment  holy,  and  just,  and  good.":}::}: 

iiut  while  we  habituate  our  minds  to  contemplations  of 

•  Rev.  XV.  4.  t  Verse  75.  X  Exodus  ix.  27.  §  Judges  i.  7.  11  Exodus 
xxxiv.  7.  If  Rom.  viii.  32.  **  2  Cor.  v.  21.  It  Matt.  xxii.  37— 3'J.  \X  Ps. 
xix.  9.     Rom.  vii.  12. 


VERSE  139.  271 

the  character  and  government  of  God,  let  us  take  care,  that 
they  be  not  unproductive  of  practical  influence.  There 
is  much  murmuring  within,  that  needs  to  be  stilled — much 
repining  to  be  hushed — much  impatience  to  be  repressed — 
many  hard  thoughts  to  be  lamented,  resisted,  and  banished. 
Now,  all  this  proceeds  from  an  imperfect  perception  of 
the  revelation  of  God,  and  a  vvant  of  submission  to  his 
righteous  administration.  We  have  forgotten  also  at  these 
clouded  seasons  the  many  evidences  that  our  own  experi- 
ence might  afford  of  the  gracious  faithfulness  of  the  Lord 
— all  intended  to  illustrate  this  point — "to  show  that  the 
Lord  is  upright;  he  is  our  rock,  and  there  is  no  unrighteous- 
ness in  him."*  "In  returning,"  then,  "  and  rest  shall  we  be 
saved;  in  quietness  and  confidence  shall  be  our  strength."! 
In  the  submissive  acknowledgment  of  the  Lord's  dispen- 
sations "  our  peace"  will  flow  "as  a  river,":):  more  deep 
and  extensive  as  it  approaches  the  ocean,  and  fertilizing 
our  souls  with  an  abundant  harvest  of  spiritual  peace  and 
enjoyment. 

139.    MY  ZEAL  HATH    CONSUMED  ME  ;    BECAUSE    MINE    MW»  HAVE 
FORGOTTEN  THY  WORDS. 

Zeal  is  a  quality  or  passion  of  the  human  mind,  whose 
real  character  must  be  determined  by  the  objects  on  which 
it  is  employed,  and  the  principle  by  which  it  is  directed. 
There  is  a  true  and  a  false  zeal — differing  as  widely  from 
each  other,  as  a  heavenly  flame  from  the  infernal  fire. 
The  one  is  fervent,  disinterested  affection,  expanding  the 
heart,  and  delighting  to  unite  with  the  whole  empire  of 
God  in  the  pursuit  of  a  good,  which  all  may  enjoy  without 
envious  rivalry.  The  other  is  a  selfish  interested  princi- 
ple, contracting  the  heart,  and  ready  to  sacrifice  the  good  of 
mankind,  and  even  the  glory  of  God,  to  its  own  individual 
advantage.  Were  the  power  of  this  principle  proportioned 
to  its  native  tendency — or  were  it  to  operate  extensive- 
ly in  an  associated  body,  it  would  end  in  detaching  its 
several  members  each  from  their  proper  centre,  in  disu- 
niting them  from  each  other,  and,  as  far  as  its  influence 
could  reach,  crumbling  the  moral  system  into  discordant 
atoms.     How  much,  alas!  of  this  baneful  principle  passes 

"  Psalm  xcii,  15.         t  Isaiah  xxx.  15.        t  Ibid,  xlviii.  18. 


272  EXPOSITION  OF  PSALM  CXIX. 

for  zeal  in  the  church,  exemplified  chiefly  in  an  obstinate 
opposition  to  "  the  truth  as  it  is  in  Jesus'' — arming  itself 
with  the  weapons  of  open  persecution,  or  exercising  itself 
in  the  milder  warfare  of  reproach  and  calumny!  "  This  wis- 
dom descendeth  not  from  above,  but  is  earthly,  sensual, 
devilish."*  How  much  also  of  that  misguided  heat,  that 
spends  itself  upon  the  externals  of  religion,  or  would  "  call 
fire  down  from  heaven  '"t  in  defence  of  fundamental  truths, 
may  be  found  among  us,  exposing  its  blind  devotees  to 
our  Master's  tender  rebuke — "  Ye  know  not  what  manner 
of  spirit  ye  are  of!" 

Often  also  do  we  see  a  distempered  counterfeit  zeal  dis- 
proportioned  in  its  exercise — wasting  its  strength  upon  the 
subordinate  parts  of  the  system,  and  comparatively  feeble  in 
its  maintenance  of  the  vital  doctrines  of  Christ — thus  dis- 
uniting the  church  by  adherence  to  points  of  difference, 
rather  than  compacting  the  church  together  by  strengthen- 
ing the  more  important  points  of  agreeme.nt.  Often  again, 
by  the  same  process  in  practical  religion  are  the  "mint, 
anise,  and  cummin  "  vehemently  contended  for,  while  "the 
weightier  matters  of  the  ]avv":|;  are  little  regarded. 

Of  a  widely  different  character  from  this  fervour  of  sel- 
fishness is  that  genuine  Christian  zeal,  which  has  ever 
formed  a  distinguishing  feature  of  the  disciple  of  our  Lord. 
Enlightened  by  the  word  of  God,  and  quickened  into  ope- 
ration by  the  love  of  Christ,  it  both  shines  and  warms  at 
the  same  moment.  It  is,  indeed,  the  fire  of  heavenly  love 
kindled  into  a  flame,  exciting  in  the  subject  of  this  holy 
affection  the  most  tender  desires  and  constant  efibrts  for 
the  best  interests  of  every  child  of  man,  so  far  as  its  sphere 
can  reach — and  bounded  only  by  a  consistent  regard  to  the 
general  welfare  of  the  whole.  Thus  earnest  and  compas- 
sionate in  its  influence,  awakened  to  a  sense  of  the  pre- 
ciousness  of  immortal  souls,  and  the  overwhelming  impor- 
tance of  eternity,  it  is  never  at  a  loss  to  discover  a  widely 
extended  sphere  for  its  most  vehement  and  constraining  ex- 
ercises. While  it  hates  the  sins  that  pass  on  every  side  be- 
fore its  view,  it  is  all  gentleness  to  the  sinner,  and  w^ould 
gladly  endeavour  to  weep  tears  of  blood  over  those  who 
are  deaf  to  the  voice  of  persuasion,  if  such  tears  could  have 
any  power  to  turn  them  from  their  iniquity.    But,  knowing 

*  Jamca  iii.  If).  t  I.uke  ix,  54,  55.  |  Matt,  xxiii.  23. 


VERSE  139.  273 

all  human  unassisted  efforts  to  be  insufficient,  it  exhibits  itself 
to  the  world  in  protesting  against  the  abominations  which 
it  is  too  feeble  to  prevent,  and  then  hastens  to  the  secret 
chamber  to  pour  out  its  wrestling  desires  in  the  tenderness 
of  our  Master's  intercession — "Father,  forgive  them,  for 
they  know  not  wliat  they  do."* 

Such  zeal,  we  mark  illustrated  in  the  Ancient  Lawgiver, 
whose  spirit  (though  as  it  regarded  his  own  cause  "meek 
above  all  the  men  which  were  upon  the  face  of  the  earth,"f) 
"waxed  hot,":j:  on  witnessing  the  grievous  dishonour  done 
to  his  God  during  his  absence  on  the  Mount.  At  the  same 
time,  as  if  more  clearly  to  distinguish  the  burning  of  Chris- 
tian zeal  from  the  natural  heat  of  an  unrenewed  spirit,  we 
find  his  self-devotion  for  his  people  as  influential  in  secret 
pleading  in  their  cause,  as  his  boldness  and  concern  for 
the  honour  of  his  God  had  manifested  itself  before  the  con- 
gregation of  the  Lord.§  Surely  he  could  have  taken  up 
this  language — "My  zeal  hath  consumed  me,  because 
mine  enemies  have  forgotten  thy  words."  Burning  with 
the  same  holy  flame,  we  find  the  great  Old  Testament  Re- 
former bearing  his  testimony  against  the  universal  preva- 
lence of  idolatry,  and  making  use  of  the  arm  of  temporal 
power,||  and  of  the  yet  greater  power  of  secret  complaint,1[ 
to  stem  the  torrent  of  iniquity.  Thus  did  the  same  impulse 
in  later  times  mark  the  conductof  the  Apostles,  when  "rend- 
ing their  clothes,  and  running  in  among"  a  frantic  multi- 
tude of  idolaters — by  all  the  power  of  their  entreaties  they 
were  scarcely  able  to  restrain  the  people, "that  they  had  not 
done  sacrifice  unto  them."**  On  another  occasion,  the 
great  Apostle — forgetting"  thegoodly  stones  and  buildings" 
that  met  his  eye  at  Athens — found  "  his  spirit  stirred 
up  within  him,  when  he  saw  the  city  wholly  given  unto 
idolatry."!! 

But  "compassed  as  we  are  about  with  so  great  a  cloud 
of  witnesses  ":}:+  to  the  influence  of  this  Christian  principle, 
let  us  yet  turn  aside  to  look  unto  One  greater  than  them 
all — to  One  whose  example  in  every  temper  of  Christian 
conduct  affords  equal  direction  and  encouragement — who 
could  testify  to  his  Father  by  the  mouth  of  the  Psalmist — 

*  Luke  xxiii.  34.  f  Numb.  xii.  .3.  t  Exotl.  xxxii.  10.  §  Ibid.  30—32. 
II  I  Kings xviii.  17—40.  II  Ibid.xix.  10.  **  Acts^xiv.  13—18.  it  Ibid.xvii  , 
IG.    U  Heb.  xii.  I. 


274  EXPOSITION  OF  PSALM  CXIX. 

"  The  zeal  of  thine  house  hath  eaten  me  up  "* — and  who 
could  put  aside  even  lawful  engagements  and  obligations 
when  they  interfered  with  this  paramount  demand — "Wist 
ye  not,  that  I  must  be  about  my  Father's  business?"!  ^^^^ 
if  we  profess  to  follow  him,  if  we  really  bear  the  stamp  of 
a  disciple  of  Jesus,  while  we  shall  bear  to  have  our  "name 
cast  out  as  evil"|  and  even  "rejoice  that  we  are  counted 
worthy  "§  of  this  shame;  we  shall  at  the  same  time  be  ten- 
der of  any  reflection  on  the  name  of  our  God,  as  of  our 
dearest  friend  and  benefactor.  We  shall  feel  any  slight  of 
his  honour  as  sensitively  as  if  our  own  reputation  were  en- 
dangered, and  we  shall  be  at  all  times  ready  to  thrust  our- 
selves between,  to  receive  on  ourselves  any  strokes  that 
may  be  aimed  at  his  cause.  This  is  that  combined  spirit  of 
self-denial  and  self-devotedness,  that  kindles  the  flame 
which  "many  waters  cannot  quench,  neither  can  the  floods 
drown."||  '  I  could  bear,'  said  holy  Brainerd,  ^  any  deser- 
tion or  spiritual  conflict,  if  I  could  but  have  my  heart  burn- 
ing all  the  while  within  me  with  love  to  God  and  desires 
for  his  glory.'^  It  is,  indeed  a  blessed  feeling  of  delight 
to  "spend  and  be  spent"  in  the  service  of  him,  who  for  our 
sakes  was  even  consumed  by  the  fire  of  his  own  zeal — "  I 
have  a  baptism  " — said  he — "  to  be  baptized  with  ;  and  how 
am  I  straitened  till  it  be  accomplished."*^ 

After  all,  however,  the  most  satisfactory  evidence  of  our 
zeal  as  a  Christian  principle — is — when  it  begins  at  home 
— in  a  narrow  scrutiny  and  vehement  revenge  against  the 
sins  of  our  own  hearts.f  f  Do  we  mourn  over  our  own  for- 
getfulness  of  God's  word  ?  Are  we  zealous  to  redeem  the 
loss  to  our  Saviour's  cause  from  this  sinful  neglect  ?  And 
are  we  making  it  plain  that  our  opposition  to  sin  in  the  un- 
godly is  the  opposition  of  love  ?  And  is  this  love  mani- 
fested to  the  persons  and  souls  of  those,  whose  doctrines 
and  practice  we  are  constrained  to  resist — and  in  a  careful 
regard  that  we  use  not  unhallowed  "  carnal  weapons  "  in 
this  spiritual  "  warfare  ?"  J  J 

But  the  weak  timid  child  of  God  may  be  saying — "  I  am 
so  distrustful;  I  can  do  nothing  for  my  God.     I  suffer  his 

*  Psalm  Ixix.O,  with  John  ii.  17.  Isa.  lix.  17.  t  Luke  ii.  49.  t  Ibid.  vi. 
22.  §  Acts  V.  41.  II  Can.  viii.  7.  TI  Brainerd's  Diary.  Edwards' Works, 
111.107.  **  Luke  xii.  50.  tl  Comp.  2  Cor.  viL  11.  Rev.  iii.  19.  ||  See  2 
Cor.  X.  4.     James  i.  20. 


VERSE  140.  275 

law  to  be  forgotten,  with  little,  or  no  success  in  my  endea- 
vour to  prevent  it.  But  do  you  not  love  his  cause?  Is  not 
his  honour  dear  to  you  as  your  own?  Then  take  courage, 
and  let  your  secret  chambers  witness  to  your  zeal,  and  the 
Lord  "will  not  be  unrighteous  to  forget  your  work  and 
labour  of  love."*  You  may  be  found  in  the  end  to  have 
made  as  ejflfectual  resistance  to  the  progress  of  sin  by  your 
intercession  before  God,  as  those  who  have  been  enabled 
to  manifest  a  more  open  front  in  the  face  of  the  world. 


140.    THY  WORD  IS  VERY  PURE;     THEREFORE    THY  SERVANT 
LOVETH  IT. 

The  love  which  David  here  expresses  for  the  law  of  his 
God,  may  account  for  the  zeal  which  he  felt  for  that  ne- 
glect of  it,  which  he  witnessed  in  the  world.  How  inte- 
resting is  it  to  compare  the  word  of  God  witli  other  systems 
of  religion,  (or  rather  systems  of  "philosophy,  falsely  so 
called,")  which  allure  their  votaries  by  the  promises  of  in- 
dulgence, either  to  their  lusts  and  carnal  desires,  or  to  the 
pride  and  self-complacency  of  their  natural  heart!  And  how 
blessed  the  consideration  that  the  word  of  our  God  out- 
weighs them  all  in  its  chief  excellency,  which  is  indeed 
peculiar  to  itself — its  purity!  This,  indeed,  as  separating 
the  believer  in  taste  and  spirit  from  the  world  around  him, 
constitutes  the  real  ground  of  his  love  to  it.  The  scholar 
may  admire  the  word  of  God,  but  it  is  the  exclusive  cha- 
racter of  God's  servant,  that  he  loves  it.  The  man  of  lite- 
rature delights  in  it  for  its  sublimity;  the  servant  of  God 
loves  it  for  its  holiness.  Perhaps  the  scholar  would  love 
as  well  as  admire  it,  if  it  were  not  a  revealer  of  secrets, 
such  as  the  pride  of  his  own  heart  struggles  to  conceal 
from  himself;  but  the  sight  of  his  own  self-deceitfulness 
is  too  revolting  to  be  endured,  and  therefore  the  holiness 
of  the  revelation  of  God  excites  nothing  but  enmity.  The 
uncompromising  strictness  of  the  precepts  is  too  unconge- 
nial with  the  inclinations  of  the  flesh  to  invite  his  love,  so 
that  from  the  glass  which  shows  "his  natural  face,"  his 
immense  danger,  and  his  appalling  prospects,  he  turns 
away  in  disgust.  How  evident,  therefore,  is  it,  that  with 
the  indulgence  of  sin,  the  most  industrious  search  into  the 

*  Heb.  vi.lO. 


276  EXPOSITION  OF  PSALM  CXIX. 

word  of  God  must  become  utterly  fruitless!  The  heart 
must  undergo  an  entire  renewal — it  must  be  sanctified  and 
cleansed,  yea,  be  "baptized  with  the  Holy  Ghost,"*  be- 
fore it  can  discern,  or,  when  it  has  discerned,  can  love,  the 
purity  of  the  word  of  God.  Witness  the  ardent  breathings 
of  Brainerd's  soul,  as  illustrative  of  this  view  of  the  blessed 
^vord — *  0  that  my  soul  were  holy  as  he  is  holy !  0  that 
it  were  pure,  even  as  Christ  is  pure;  and  perfect,  as  my 
Father  in  heaven  is  perfect!  These  I  feel  are  the  sweet- 
est commands  in  God's  book,  comprising  all  others.'!  ^  0 
how  refreshing,'  exclaims  the  beloved  Martyn,  'and  sup- 
porting to  my  soul  was  the  holiness  of  the  word  of  God! 
Sweeter  than  the  sweetest  promise  at  this  time,  was  the 
constant  and  manifest  tendency  of  the  word  to  lead  men  to 
holiness  and  the  deepest  seriousness.'^  In  connexion  with 
this  property  of  the  word  of  God,  is  the  nourishment  af- 
forded by  it.  As  the  support  of  "milk  to  the  new-born 
babe,"  it  is  to  be  daily  "desired,  that  we  may  grow  there- 
by ,"§ — grow  in  purity  of  heart  and  conduct,  learning  to 
shrink  from  the  touch  of  sin,  and,  "cleansing  ourselves  from 
all  filthiness  of  flesh  and  spirit,  perfecting  holiness  in  the 
fear  of  God."||  In  proportion  to  our  growth  in  grace,  and 
as  an  evidence  of  that  growth,  will  be  our  appetite  for  this 
precious  food:  and  in  "esteeming  it  more  than  our  neces- 
sary^ food,"^  its  holy  enjoyment  will  be  abundantly  realized. 
But  while  we  love  the  purity  that  pervades  every  page 
of  the  word  of  God,  let  us  not  overlook  the  character  of 
that  purity,  imbodied  and  illustrated  in  the  perfect  pattern 
of  him,  "who  was  holy,  harmless,  undefiled,  separate  from 
sinners."**  And  let  us  take  it  as  an  additional  excitement 
to  our  love.  For  it  is  the  habit  of  beholding  the  Saviour 
with  the  eye  of  faith,  that  conforms  the  heart  to  his  image.tt 
But  be  it  ever  remembered,  that  the  holiness  of  the  word 
can  have  no  fellowship,  and  communicate  no  life,  except 
in  its  own  atmosphere.  If,  then,  we  expect  our  souls  to 
be  invigorated  with  its  supports,  let  there  be  habitual  pray- 
er for  the  influence  of  the  Holy  Spirit,  that  our  hearts 
may  be  purified ;  and  our  obedience  be  active,  cheerful,  and 
delightful. 

*  Matt  iii.  11.  \  Edwards'  "Works,  iii.  171.  t  Martyn's  Life,  page  206, 
207.  §  1  Peter  ii.  2.  \\  2  Cor.  vii.  1.  H  Job  xxiii.  12.  **  Heb.  vii.  26. 
1 1  Compare  2  Cor.  iii.  1 8. 


VERSE  141.  277 

141.  I  AM  SMALL  AND  DESPISED;  YET  DO  NOT  I  FORGET  THY 
PRECEPTS. 

The  Lord  has  been  pleased  to  "choose  the  foolish,  the 
weak,  and  the  base  things  of  the  world,  to  confound  the 
wise,  and  the  things  which  are  mighty,  that  no  flesh  should 
glory  in  his  presence."*  It  is,  therefore,  no  wonder,  that 
the  objects  of  his  sovereign  choice,  whom  he  has  stamped 
as  a  "peculiar  treasure  unto  him  above  all  people,''f  and 
whom  he  will  at  the  day  of  his  appearing  exhibit  to  the 
world  as  the  "jewels":j:  of  his  crown,  should  in  the  estima- 
tion of  men  be  "small  and  despised."  And,  indeed,  a  con- 
sciousness of  their  own  unworthiness,  and  a  deep  sense  of 
the  unmerited  kindness  vouchsafed  to  them,  leads  them  to 
appropriate  to  themselves  this  character,  and  to  accept  the 
portion  entailed  upon  it.  But  what  garb  will  not  the  na- 
tural pride  and  hypocrisy  of  the  heart  assume  in  order  to 
gain  its  end  ?  Even  this  language  of  humility,  which,  when 
used  in  sincerity,  is  exclusively  the  result  of  divine  teach- 
ing, is  not  unfrequently  in  the  mouth  of  the  professor,  to 
enable  him  to  maintain  "a  name  to  live,"  and  to  secure 
a  title  to  a  reputable  estimation  in  the  Church  of  God. 
But  let  such  be  asked  whether,  when  they  speak  of  them- 
selves, as  small  and  despised,  they  are  willing  to  be  treat- 
ed as  such.  Are  they  content  to  be  despised  by  those^ 
whose  esteem  they  had  hoped  to  have  secured  by  the  lan- 
guage of  self-abasement?  When  they  "take  the  lowest 
place,"  do  they  feel  it  to  be  their  only  place?  Are  they 
prepared  to  be  taken  at  their  word  ?  Or  does  it  never  mean, 
in  the  eyes  of  God — *Come,  see  how  humble  I  am?'§ 

*  1  Cor.  i.  27,  29.     t  Exod.  xix.  5.     t  Mai.  iii.  17. 

§  '  Many  hypocrites  make  great  pretences  to  humilily  as  well  as  other  graces. 
But  they  cannot  find  out  what  an  humble  speech  and  behaviour  is,  or  how  to 
speak  and  act,  so  that  there  may  be  indeed  a  savour  of  Christian  humility  in  what 
they  say  or  do.  That  sweet  humble  air  and  mien  is  beyond  their  art,  being 
not  "  led  by  the  Spirit,"  or  naturally  guided  to  a  behaviour  becoming  holy  hu- 
mility by  the  vigour  of  a  lowly  spirit  within  them.  And,  therefore,  they  hare 
no  other  way,  but  to  be  much  in  declaring  that  they  are  humble,  and  telling 
how  they  were  humbled  to  the  dust  at  such  and  such  times,  and  abounding  in 
very  bad  expressions  about  themselves — such  as — *  I  have  a  dreadful  wicked 
heart.' — *Oh!  this  cursed  heart  of  mine,'  &c. — Such  expressions  are  very  often 
used — not  with  a  heart  broken — not  with  the  tears  of  her  that  "  washed  JcsW 
feet  with  her  tears" — not  as  remembering,  and  being  confounded,  and  never 
opening  their  mouth  because  of  their  shame  when  God  is  pacified — (Ezck.  xvL 
C3,)  but  with  a  light  air,  or  with  pharisaical  aflectation.'  Edwards  on  Aflec- 
tions,  Part  iii.  Sect  vL 
25 


278  EXPOSITION  OF  FSALBI  CXIX. 

Nor  let  the  believer  consider  these  self-inquiries  imne- 
cessary.  For  a  self-annihilating  spirit  before  men,  as  well 
as  before  God,  is  a  high  and  rare  attainment — sueh  a  spirit 
as  pervaded  Brainerd — that  meek  and  lowly  disciple  of  his 
Master — who  used  to  express  his  astonishment,  that  any 
one  above  the  rank  of  '^the  beasts  that  perish ''  could  con- 
descend to  notice  him.*  If  we  are  accounted  "small  and 
despised,"  can  we  complain  of  it  ?  Oh  !  let  us  think  of 
"him  whom  man  despiseth — of  him  whom  the  nation  ab- 
horreth,"f — let  us  think  of  the  "cross  which  he  endured^ 
and  of  the  shame  which  be  despised":):  for  us; — ^and  with 
such  a  patteiTi  before  our  eyes — such  a  motive  touching 
our  hearts,  let  us  be  ashamed  of  our  reluctance  to  ^'bear  his 
reproach." 

But  dost  thou,  tried  believer,  love  to  be  low,  and  still  de- 
sire to  be  lower  than  ever?  Yet,  "small  and  despised"  as 
thou  art  in  thine  own  eyes,  and  in  the  eyes  of  the  world, 
thou  art  precious  in  the  eyes  of  him,  who  gave  a  price  for 
thy  ransom — infinitely  more  precious  than  Egypt, Ethiopia, 
and  Seba,§  and  who  will  suffer  "none  to  pluck  thee  out  of 
his  hands."||  Many  may  rebuke  thee;  many  may  scora 
thee;  even  thy  brethren  may  treat  thee  with  contempt; 
yet  thy  God,  thy  Redeemer,  will  not  depart  from  thee,  will 
not  suffer  thee  to  depart  from  him,  but  "will  put  his  Spirit 
within  thee,"  and  bring  both  his  precepts  to  thy  remem- 
brance, that  thou  mayest  keep  them,  and  many  a  sweet 
supporting  promise  for  thy  consolation.  Therefore,  "Fear 
not,  thou  worm  Jacob;  I  will  help  thee,  saith  the  Lord, 
and  thy  Redeemer,  the  Holy  One  of  Israel. "H 

142.    THY  RIGHTEOUSNESS    IS    AN    EVERLASTING    RIGHTEOUSNESS, 
AND  THY  LAW  IS  THE  TRUTH. 

The  Psalmist  w^as  little  in  danger  in  the  midst  of  his 
trials  of  "forgetting  the  precepts  of  his  God,"  while  he  ap- 

*  '  Gotl  feeds  me  with  cramhs.  Blessed  be  his  name  for  any  thing.— I  felt  a 
great  desire  that  all  God's  people  should  know  how  mean,  and  little,  and  vile  I 
am,  that  they  might  gee  I  am  nothmg,  that  so  they  might  pray  for  me  aright, 
and  not  have  the  least  dependence  npon  me. — I  could  not  bear  to  think  of  Chris- 
tians showing  me  any  respect.  I  saw  myself  exceedingly  vile  and  unworthy,  so 
that  I  was  ashamed  that  any  one  should  bestow  any  favour  upon  roe,  or  show  me 
any  respect' — Brainerd's  Diary. 

t  Isa.  xlix.  7.  Compare  Psalm  xxii.  6.  t  Heb.  xii.  2.  §  Comp*  Isa.  xliiL 
?,  4,  with  Acts  XX.  28.     |1  Joh^  x.  28.    IT  Isaiah  xU.  14. 


VERSE  142.  279 

peared  to  maintain  so  just  a  perception  of  the  exalted  cha- 
racter of  their  Author.  Indeed,  at  this  time  his  mind  seems 
to  have  been  filled  with  the  contemplation  of  the  righteous 
government  of  God.  He  therefore  repeats  his  act  of  ado- 
ration,* not  as  applied  to  any  particular  instance  of  his  dis- 
pensations, but  as  distinguishing;  the  general  character  of 
his  administration  from  "everlasting."  And  when  we  con- 
sider on  whose  shoulders  the  government  is  appointed  to 
rest — that  it  is  no  other  than  the  government  of  "  Imma- 
nuel,  God  with  us/'f  how  delightful  is  the  ascription  of 
praise — "  thy  throne,  0  God,  is  for  ever  and  ever:  a  sceptre 
of  righteousness  is  the  sceptre  of  thy  kingdom. "|  "Of  the 
increase  of  his  government  and  peace" — as  the  evangeli- 
cal prophet  assures  us — "  there  shall  be  no  end,  upon  the 
throne  of  David,  and  upon  his  kingdom,  to  order  it,  and  to 
establish  it  with  judgment  and  with  justice  from  henceforth 
even  for  ever."§  "  Every  ordinance  of  man  "  is  connected 
only  with  time.  The  government  of  God  has  a  constant  re- 
ference to  the  eternity  that  is  past  and  to  that  which  is  to 
come.  "  And  I  heard,"  said  the  enraptured  disciple,  "  the 
angel  of  the  waters  say,  Thou  art  righteous,  which  art,  and 
wast,  and  shalt  be,  because  thou  hast  judged  thus."||  Every 
instance,  therefore,  that  we  witness  of  his  "righteousness  " 
is  the  same  display  of  his  Divine  character,  that  he  has  ever 
exhibited  to  the  admiring  view  of  his  intelligent  creatures. 
His  law  is  the  manifestation  of  his  "  righteousness,"  and  his 
"law  is  the  truth."  "Thy  word  is  true  from  the  beginning, 
and  every  one  of  thy  righteous  judgments  endureth  for 
ever."^[ 

Nor  let  it  be  forgotten,  that  it  was  tiiis  "  truth,"  that 
Jesus  came  into  the  world  to  "  fulfil — all  righteousness."** 
It  was  to  this  truth  that  he  came  to  bear  witness.  "To  this 
end,"  replied  he  to  his  judge,  "was  I  born,  and  for  this 
cause  came  I  into  the  world,  that  I  might  bear  witness  unto 
the  truth. "tt  It  is  this  truth,  that  he  employs  as  the  means 
of  sanctifieation  to  his  people—"  Sanctify  them,"  said  he  in 
his  commendatory  prayer,  "  through  thy  truth:  thy  word  is 
truth."4t  And,  indeed,  how  does  every  word  bear  the  im- 
press of  a  "  God  that  cannot  lie!"§§  And  who  can  forbear 
to  see  that  the  whole  revelation  is  "ordered  in  all  things" 

*Comp.  Verse  137.  t  Isaiah  ix.  G.  :^  Psalm  xlv.  6,  with  Hcb.  i.  8.  M^a- 
ix.  7.  11  Rev.  xvi.  5.  H  Verse  100.  **  Matt.  iiL  15.  1 1  John  xviii.  37. 
+  Ubid.  xvii.  17.     §§  Titus  i.  2. 


280  EXPOSITION  OF  PSALM  CXIX. 

beyond  human  contrivance,  "and  sure"*  beyond  the  pos- 
sibility of  a  change?  The  truth  of  his  promises  has  been 
sealed  by  the  dying  testimony  of  many  of  his  people. 
Joshua,t  Simeon,:}:  and  "a  cloud  of  witnesses  with  which 
we  are  compassed,"§  have  "  set  to  their  seals  that  God  is 
true"||— that  "all  the  promises  of  God  are  in  Christ  Jesus 
yea  and  amen  "^ — that  "all  are  come  to  pass  unto  them, 
and  not  one  thing  hath  failed  thereof."  Nor  is  the  truth  of 
his  threatenings  less  manifest.  Hell  is  truth  seen  too  late. 
Those  on  the  right  hand  and  those  on  the  left  at  the  great 
day  of  God  will,  therefore,  alike  give  testimony  to  the  decla- 
ration of  "the  Faithful  and  True  Witness,"**—"  Heaven 
and  earth  shall  pass  away,  but  my  words  shall  not  pass 
away."ff 


143.  TROUBLE  AND  ANGUISH  HAVE  TAKEN  HOLD  ON  ME,  YET  THY 
COMMANDMENTS  ARE  MY  DELIGHTS. 

To  be  accounted  "  small  and  despised,"  does  not  com- 
prise the  whole  of  the  believer's  trials.  He  has  to  expect 
not  only  "  trouble "  without,  but  also  " anguish  "  within.  So 
the  great  apostle  experienced — "  Without  are  fightings, 
within  are  fears.  We  are  pressed  out  of  measure,  above 
strength,  insomuch  that  we  despaired  even  of  life."J  j:  But 
though  "troubled  on  every  side,"  the  child  of  God  is 
"  not  distress£d."§§  "  Mercy  encompasseth  him  about."|||| 
Such  is  the  power  of  the  word  of  God  in  not  only  keeping 
him  from  utter  despondency,  but  in  exhibiting  such  cheer- 
ing prospects  of  hope  and  deliverance,  and  in  the  mean 
time  affording  such  powerful  supports,  that  he  is  enabled, 
even  under  his  deepest  trials,  to  exercise  the  feeling  of 
delight!  The  records  of  the  trials  of  the  Lord's  people  are 
peculiarly  interesting  in  this  light:  not  only  those  that  are 
recorded  in  the  Scriptures,  and  which  have  been  frequently 
noticed,  but  every  fresh  testimony  given  to  us  in  the  lives  of 
those  who  have  suffered  for  the  cause  of  Christ,  or  who  have 
in  other  ways  "  been  partakers  of  his  sufferings."1[1[  The  re- 
cord of  their  afflictions  is  uniformly  coupled  with  that  of 
their  supports  drawn  from  the  word  of  God — thus  adding 

*  2  Sam.  xxiii.  5.  ]  Jos.  xxiii.  14.  X  Luke  ii.  25—29.  §  Heb.  xii.  1. 
II  John  iii.  33.  H  2  Cor.  i.  20.       **  Rev.  iii.  14.  it  Matt.  xxiv.  35. 

X\  2  Cor.  vii.  5 ;  i.  8.     §  §  lb.  iv.  8.  jj  \\  Ps.  xxxii.  10.     HIT  1  Peter  iv.  13. 


VERSE  143.  281 

fresh  proof  of  the  inexhaustible  resources  of  this  blessed 
book.  And  thus  ''  through  patience  and  comfort  of  the 
Scriptures  we  have  hope."*  Let  us  learn  then  to  set  a 
higher  value  upon  the  word  of  God,  and  let  us  never  forget 
that,  hovvever  tempting  may  be  the  allurements  held  out  to 
unfaithfulness  or  disobedience,  "  in  keeping  his  command- 
ments there  is  great  reward."!  But  it  is  only,  as  we  have 
before  had  occasion  to  remark,  when  we  make  •"'  the  com- 
mandments our  delights,"  that  we  find  them  to  be  our 
supports.  A  spirit  of  bondage  knows  nothing  of  this 
blessedness.  The  sinner  cannot  brook  their  strictness, 
until  he  has  been  disciplined  to  the  humbling  path-way  of 
the  cross. 

But  how  shall  we  know  whether  they  are  our  "delights?" 
We  know  that  the  object  of  our  interest  is  the  frequent,  if 
not  the  continual,  subject  of  our  thoughts.  If,  then,  our 
thoughts  are  habitually  occupied  with  the  word  of  God, 
though  little  of  its  sensible  comfort  is  experienced,  yet  there 
will  be  a  witness  within,  "that  God  is  with  us  of  a  truth." 

And  if  believers,  making  use  of  their  gracious  permis- 
sion, are  enabled  to  "  cast  all  their  cares  upon  him  that 
careth  for  them,"|  and,  in  the  exercise  of  this  blessed  pri- 
vilege, can  even  rejoice  in  their  adversity,  how  much  more 
may  they  "  rejoice  in  tribulation,"  when  it  is  for  the  Lord's 
sake;  when  the  "trouble  and  anguish  which  take  hold  of 
them  "  is  for  the  love  they  bear  to  his  dear  name!§  Per- 
secution for  his  sake,  far  from  appalling  the  true  follower 
of  the  Lord,  only  endears  his  service  to  his  heart.  It  is 
in  his  eyes  a  gracious  privilege  "not  only  to  believe  on 
him,  but  also  to  suffer  for  his  name's  sake."|| 

But  contrast  the  condition  of  the  ungodly  with  the  peo- 
ple of  God  at  such  a  time  as  this.  With  the  one,  in  the 
midst  of  his  troubles,  the  Fountain  of  all-sufficiency  is  his 
portion,  and  the  streams  are  flowing  on  every  side;  and 
such  is  his  peace  and  security,  that  "in  the  floods  of  great 

*  Rom.  XV.  4.     t  I'salm  xix.  II.     t  1  Peter  v.  7.     §  Acts  v.  41. 

II  Phil.  i.  29.  One  of  the  witnesses  for  tlie  truth,  when  imprisoned  for  con- 
science' sake  in  Queen  Mary's  persecution  of  the  church,  is  said  to  have  thus 
written  to  a  friend.  *A  prisoner  for  Christ!  What  is  this  for  a  poor  worm] 
"  Such  honour  have  "  not  "  all  his  saints."  Both  the  degrees  wliich  I  took  in 
the  University  have  not  set  me  so  high  as  the  honour  of  becoming  a  prisoner  of 
the  Lord.'  Philpot,  again,  could  say  of  his  prison—'  In  the  judgment  of  the 
world  we  are  in  hell ;  but  1  find  in  it  the  sweet  consolations  of  heaven.' — So,  also, 
holy  Bradford — '  My  prison  is  sweeter  to  me  thiui  any  parlour,  than  any  plea- 
sure I  have  had  in  all  mv  life.' 

^5* 


282  EXPOSITION  OF  PSALM  CXIX. 

waters  they  shall  not  come  nigh  unto  him."*  With  the 
other,  "  in  the  fulness  of  his  sufficiency  he  is  in  straits.^f 
David  could  look  upward,  and  find  the  way  of  escape  in 
the  midst  of  his  trouhle;  but  with  Saul,  when  "  trouble  and 
anguish  took  hold  of  him,"  no  source  of  comfort  opened 
to  his  view.  *^  God  was  departed ;"  "  God  was  afar  off,  and 
was  become  his  enemy.":}:  It  was  therefore  "trouble" 
without  support;  "anguish"  without  relief — "trouble  and 
anguish,'-  such  as  will  at  length  take  hold  of  them  that  for- 
get God,  when  nothing  will  be  left  but  the  unavailing  "cry 
to  the  mountains  and  the  hills  to  fall  upon  them  and  cover 
them."§  Thanks  be  to  God,  such  a  prospect  belongs  not 
unto  us:  the  hope  of  eternity  revives  us:  if  it  be  not  well 
now,  it  shall  be  well  for  ever.  "  Say  ye  to  the  righteous. 
It  shall  be  well  with  him."|| 


144.    THE  RIGHTEOUSNESS  OF  THY  TESTIMONIES  IS  EVERLASTING  ; 
GIVE  ME  UNDERSTANDING,  AND  1  SHALL  LIVE. 

From  the  contemplation  of  the  righteousness  of  the  cha- 
racter and  government  of  God,  the  Psalmist  passes,  as  he 
had  lately  done  before,1[  to  the  recollection  of  his  testi- 
monies, which,  equally  with  his  government,  he  acknow- 
ledges to  be  "  everlasting  " — not  subject  to  the  incessant 
variations  of  the  human  standard  of  equity,  but  "  for  ever 
settled  in  heaven."**  And  it  is  this  character  of  his  word 
— stamped  with  the  inscription  of  its  Divine  original — that 
gives  most  solemn  weight  and  authority  to  its  dictates.  It 
seems  indeed  to  be  trampled  under  foot,  as  if  unrighteous- 
ness was  now  directing  the  government  of  the  world;  but 
its  "  righteousness"  will  not  be  mitigated  in  its  demands, 
nor  altered  in  its  obligations,  but  will  ere  long  assert  its 
sovereignty  over  the  world,  when  every  other  standard  shall 
have  passed  away.  It  will  be  the  rule  of  the  Divine  pro- 
cedure at  the  great  day  of  decision.  When  the  ^'  great 
white  throne  "  is  set  up — when  "the  dead,  small  and  great, 
stand  before  God — and  the  books  are  opened,  and  another 
book  is  opened,  which  is  the  book  of  life— and  the  dead 
are  judged  out  of  those  things  which  were  written  in  the 
books,  according  to  their  works''\\—\h^  universal  ac- 

*  Psalm  xxxii.  fi.      \  Job  xv.  22.     X  I  Sam.  xxviii.  15,  16.     §  Rev.  vi.  JU. 
H  Isajal^  iii.  10.    U  Verses  137,  138.    **  Verse  89.    it  Rev,  xx,  11,  12. 


VERSE  144.  283 

knowledgment  will  be  made  from  heaven  and  earth — "The 
righteousness  of  thy  testimonies  is  everlasting." 

But  this  view  of  the  deep  and  unsearchable  nature  of 
their  '' righteousness/*  and  their  everlasting  obligation 
upon  our  consciences  and  conduct,  naturally  suggests  the 
prayer  for  a  more  spiritual,  enlightened,  and  experimental 
acquaintance  with  them — "Give  me  understanding."  Let 
me  know  their  holiness — their  extent — their  perfection  — 
their  intimate  connexion  with  every  part  of  my  daily  walk, 
with  the  restraint  of  my  inclination,  the  regulation  of  my 
temper,  the  direction  of  every  step  of  my  path.  And,  in- 
deed, the  more  devoutly  we  study  "the  righteousness  of  the 
testimonies  of  God,"  the  more  shall  we  feel  our  need  of  sup- 
plication for  Divine  teaching;  while,  as  the  effect  of  this 
teaching,  our  views  of  the  government  of  God  will  be  more 
adoring  and  thankful,  and  our  disposition  to  find  fault  with 
what  is  confessedly  beyond  the  reach  of  our  comprehension 
will  be  subjugated  to  the  humbling  influence  of  faith.  'J'he 
peculiar  blessing  of  this  perception  of  the  Divine  testimo- 
nies is,  that  it  is  the  principle  of  spiritual  and  eternal  life 
in  the  soul.  The  believer  cries — "  Give  me  understanding, 
that  I  may  live."  For  "this  is  life  eternal,  that  we  might 
know  thee,  the  only  true  God,  and  Jesus  Christ,  whom  thou 
hast  sent."*  But  how  "can  we  by  searching  find  out 
God,"f  except  as  he  has  revealed  himself  in  his  "testimo- 
nies?" As  then  we  "have  an  unction  from  the  Holy  One, 
and  know  all  things,":),  our  knowledge  of  the  testimonies 
will  become  more  spiritual  in  its  character,  more  experi- 
mental in  its  comforts,  and  more  practical  in  its  fruits.  And 
thus,  "the  life  of  God  in  the  soul"  will  be  invigorated, 
urging  us  on  to  higher  attainments  in  evangelical  know- 
ledge, and  more  steady  advancement  in  Christian  progress. 
We  see  the  Lord's  people  "forgetting  those  things  which 
are  behind,  and  reaching  forth  unto  those  things  which  are 
before."  "Let  us,  therefore,  as  many  as  be  perfect,  be  thus 
minded;  and  if  in  any  thing  ye  be  otherwise  minded,  God 
shall  reveal  even  this  unto  you."§ 

*JohnxviL3.    f  Job  xi.  7.    t  John  ii.  20.     §  Phil.  ui.  13— 15. 


284  EXPOSITION  OF  rSALM  CXIX. 


PART  XIX. 

145.  I  CRIED  WITH  MY  WHOLE  HEARtI;  HEAR  ME,  O  LORD;  I  WILL 

KEEP  THY  STATUTES. 146.    I    CRIED    UNTO    THEE  ;    SAVE    ME, 

AND  I  SHALL  KEEP  THY  TESTIMONIES. 

This  is  indeed  the  language  of  prayer — the  "pouring 
out  of  the  soul  before  the  Lord"* — a  beautiful  and  encou- 
raging picture  of  a  soul  wrestling  with  God  in  a  few  short 
sentences,  with  as  much  power  and  success  as  in  the  most 
continued  length  of  supplication!  Brief  as  the  petitions 
are,  the  whole  compass  of  language^could  not  make  them 
more  comprehensive.  "Save  me" — includes  every  thing 
that  a  sinner  can  need — pardon — acceptance — holiness — 
strength — comfort — heaven — all  in  one  word — Christ. — 
"Hear  me" — The  soul  is  in  earnest — the  "whole  heart" 
is  engaged  in  the  "cry."  It  is  the  cry  of  a  "prince  that 
has  power  with  God,  and  prevails."!  The  sinner  is  "  di- 
recting his  prayer  and  looking  up.":j:  As  the  cripple  at  the 
"  beautiful  gate  of  the  temple  " — so  is  he  found  "  watching 
daily  at  the  gates  "§  of  his  God,  "  expecting  to  receive 
something  of  him."||  Again  and  again  he  comes,  knowing 
that  the  most  frequent  comers  are  the  largest  receivers.  He 
is  always  wanting — always  asking — living  upon  what  he  has, 
but  still  hungering  for  more.  With  many,  however,  the 
ceremony  of  prayer  is  every  thing,  and  there  is  no  thought, 
no  desire,  no  anxiety,  no  waiting  for  an  answer.  And 
how  many,  too,  whose  experiience  has  borne  testimony  to 
the  sweetness  of  this  privilege  of  prayer,  yet  are  often  con- 
tent with  the  barren  performance  of  the  duty.  But  ^the 
great  object  of  prayer,'  as  Augustine  excellently  remarks, 
Ms  the  enjoyment  of  God.'ir  And  was  there  not  a  time  with 
you,  believer,  when  you  were  never  satisfied  with  the  act  of 

*  1  Sam.  i.  1 5.     1  Gen.  xxxii.  28.     |  Ps.  v.  3.     §  Prov.  viii.  34.     I|  Acts  iii.  5. 

U  'The  gieat  object  in  prayer  should  constantly  be  the  enjoyment  of  God; 
and,  however  inadequate  the  believer's  conceptions  may  be,  yet  he  has  a  distinct 
idea  of  his  o':)jcct ;  so  distinct,  that  you  can  never  impose  lipon  a  real  saint  by 
offering  him  something  else  in  the  room  of  it  He  knows  what  ho  wants,  and 
he  knows  that  this  or  that  is  not  the  thing  which  he  vvants.' — Aug.  Epis.  121. 

hi  the  same  Epistle  he  very  judiciously  recommends  the  use  of  short  and  quick 
ejaculations,  like  these  under  consideration,  rather  than  long  protracted  supplica- 
cutions,  unless  the  mind  be  in  a  fervent  frame;  in  which  case,  the  petitions,  as 
he  justly  conceives,  miy  be  indeanitely  prolonged,  without  incurring  the  censure 
implied  in  Mattlievv  vi.  7. 


VERSES  145,  146.  285 

prayer  without  communion  with  your  God,  and  when  your 
Saviour's  presence  was  never  lost,  but  you  '-sought  it  care- 
fully with  tears?"  Now  these  verses  may  teach  you  how 
your  lost  blessing  may  be  recovered,  and  your  walk  esta- 
blished with  increased  care  and  simplicity  with  your  God. 
You  lament  your  deficiencies,  your  weakness  in  the  hour 
of  temptation,  your  indulj^ence  of  ease,  your  unfaithful- 
ness of  heart.  But  oh!  let  your  "  cry  "  be  continually  as- 
cendine;  "  with  your  whole  heart."  The  reason  why  your 
soul  is  so  empty  of  comfort,  is  because  your  mouth  is  so 
empty  of  prayer.  The  Lord  is  never  angry  with  your  pre- 
sumption in  coming  so  often,  and  asking  so  much,  but  he 
is  often  ready  to  "upbraid  you  with  your  unbelief,"*  that 
you  are  so  reluctant  in  your  approach,  and  so  straitened  in 
your  desires — that  you  are  so  unready  to  receive  what  he  is 
so  ready  to  give — that  your  vessels  are  too  narrow  to  take 
in  his  full  blessing — that  you  are  content  with  drops  when 
he  has  promised  "floods," — "rivers  of  living  water,"f — 
and,  above  all,  that  you  are  so  negligent  in  praising  him  for 
what  you  have  already  received.  It  is  this  spirit  of  heart- 
felt"  continued  instancy  in  prayer,"^  that  keeps  the  child 
of  God  in  the  hour  of  temptation,  and  is  the  main-spring 
of  his  spiritual  life.  If,  indeed,  temptation  is  every  where 
every  moment,  how  can  it  be  conceived,  that  the  custom- 
ary service  of  morning  and  evening  supplication  (even  sup- 
posing it  to  be  sincere)  can  be  sufficient  to  meet  the  emer- 
gency? *'The  whole  armour  of  God  "  must  be  "  put  on  " 
continually,  and  buckled  on  by  unceasing  prayer  in  the  in- 
fluence of  the  Spirit.§  But  often  is  the  Christian  con- 
strained to^acknovvledge,  that  his  heart  has  had  little  to  do 
with  the  cry  of  his  lips.  The  hypocrite,  indeed,  would  be 
satisfied  wath  this,  and  look  no  farther:  but  the  child  of 
God  is  ashamed,  and  mourns  in  the  dust.  "Behold,  1  am 
vile!"||  Yet  still  he  cries,  sometimes  with  a  cry  that  pro- 
bably finds  no  utterance  with  his  lips«l[ — that  vents  itself 
only  with  tears,  or  "  groanings  that  cannot  be  uttered."** 
And  shall  such  a  cry  fail  to  "  enter  into  the  ears  of  the  Lord 

*  Mark  xvi.  14.     t  Isaiah  xliv.  3.     John  vii.  38.     t  Rom.  xii.  12. 

§  Eph.  vi.  13 — 18.  'The  violence  of  temptation  stupifies  me,'  said  Luther 
on  one  occasion,  speaking  of  his  own  experience, '  that  1  cannot  oyteu  my  mouth. 
As  soon  as  ever  it  pleases  God  tliat  I  can  hft  up  my  heart  in  prayer,  and  make 
use  of  scriptural  expressions,  it  ceases  to  prevail.' — Milner,  vol.  v.  p.  484. 

II  Job  xl.  4,  also  xlii.  5,  C.      H  Exod.  xiv.  15.      1  Sam.  i.  13.      Neh.  ii.  4. 
**  Rom.  viii.  26. 


236  EXPOSITION  OF  PSALM  CXIX. 

of  Sabaotli?"  Impossible!  "The  Lord  hath  heard  the 
voice  of  my  weeping.  Lord,  all  my  desire  is  before  thee, 
and  my  groaning  is  not  hid  from  thee."* 

But  why  is  the  believer  so  earnest  for  an  audience? — ■ 
why  so  restless  in  his  cries  for  salvation?  Is  it  not  that 
he  loves  the  precepts  of  his  God,  that  he  is  grieved  on  ac- 
count of  his  inability  to  keep  them,  and  that  he  longs  for 
grace  and  strength  ever  to  be  found  in  them?  *'Hear  me; 
i  will  keep  thy  statutes.  Save  me;  and  I  shall  keep  thy 
testimonies"— and  a  most  satisfactory  evidence  of  a  heart 
upright  with  God. 

Lord!  thou  knowest  how  hard  we  find  it  to  bring  our 
hearts  really  to  the  work  of  prayer;  and  how  we  nourish 
our  unbelief  by  our  distance  from  thee.  O  pour  upon  us 
this  "  Spirit  of  grace  and  supplication."  "  Teach  us  to 
pray"t — even  our  hearts — "  our  whole  hearts  " — to  "  cry 
unto  thee."  Then  shall  we  "  run  the  way  of  thy  command- 
ments, when  thou  shalt  enlarge  our  hearts."^ 

147.    I  PREVENTED  THE  DAWNING  OF    THE  MORNING,  AND  CRIED  ; 

I  HOPED  IN  THY  WORD. 148.  MINE  EYES  PREVENT  THE  NIGHT 

WATCHES,  THAT  I  MIGHT  MEDITATE   IN  THY  WORD. 

The  Psalmist  here  brings  before  us  not  only  the  fer- 
vency, but  the  seasons,  of  his  supplication.  Like  Daniel, 
he  had  his  set  times  of  prayer — "  three  times  a  day."§ 
Nor  did  this  frequency  of  seeking  the  Lord  satisfy  him, 
without  an  habitual  "  waiting  all  the  day  upon  his  God;"|| 
and  thus  the  frame  of  his  life  and  experience  was  agree- 
able to  his  own  expression — '•  I  gave  myself  unto  prayer;"ir 
for  prayer  was  indeed  the  atmosphere  and  the  element  in 
which  he  lived.  His  sketch  of  the  character  of  the  "  bless- 
ed man  delighting  in  the  law  of  his  God,  and  "  as  an  evi- 
dence of  his  delight,  "  meditating  therein  day  and  night  "** 
— furnished  an  accurate  but  unconscious  picture  of  him- 
self. For  early  and  late  was  he  found  in  the  enjoy- 
ment of  the  privileges  of  the  word  of  God,  "preventing 
the  dawning  of  the  morning"  for  prayer,  and  again  "the 

*  Psalm  vi.  B.  xxxviii.  9.  t  Luke  xi.2.  t  Verse  32.  §  Psalm  Iv.  17, 
with  Daniel  vi.  10.     ||  Psalm  xxv.  5. 

If  Psalm  cix.  4.  '  But  I  prayer,'  Heb.— all  over  prayer— always  ready  for 
prayer— at  all  seasons,  besides  the  frequency  of  set  times  of  communion— one, 
whose  life  is  a  continued  prayer—"  prayer  without  ceasing." — 1  Thess.  v.  17. 

**  Psalm  i.  2. 


VERSES  147,  148.  287 

night-watches,  that  he  might  meditate  in  the  word."  But 
to  look  ahove  the  example  of  David  to  David's  Lord  :  sure- 
ly "it  was  written"  most  peculiarly  "for  our  learning," 
that  Jesus — after  a  laborious  Sabbath,  every  moment  of 
which  appears  to  have  l)een  spent  in  the  service  of  sinners, 
and  when  his  body,  subject  to  the  same  infirmities,  and 
therefore  needing  the  same  refreshment  with  our  own, 
seemed  to  require  repose — "in  the  morning,  rising  up  a 
great  while  before  day,  went  out  and  departed  into  a  soli- 
tary place,  and  there  prayed."*  On  another  occasion  did 
his  "eyes  prevent  the  night-watches"  when  intensely  en- 
gaged in  the  service  of  his  Father  and  of  his  Church.  For 
when  about  to  lay  the  foundation  of  his  Church  by  the 
appointment  of  the  Apostles  to  the  ministry  of  his  word, 
it  is  told  of  him,  that  "  he  went  out  into  a  mountain  to  pray, 
and  continued  all  night  in  prayer  to  God."t 

With  such  examples,  therefore,  as  these  before  us,  who 
can  doubt,  but  that,  when  the  heart  is  really  occupied  for 
God,  time  will  always  be  found  for  secret  duties, |  and 
rather  wdll  be  redeemed,  as  with  David,  from  sleep,  than 
lost  from  prayer.  To  see  a  man  like  the  King  of  Israel, 
engaged  in  the  most  active  employments  of  life,  yet  "  sanc- 
tifying" such  frequent  seasons  in  the  short  period  of  each 
successive  day  "  with  the  word  of  God  and  prayer,"  exposes 
the  insincerity  of  the  excuse,  that  no  time  can  be  spared 
from  the  pressing  avocations  of  the  day  for  the  service  of 
God.  It  is  not  that  such  men  are  busy  and  have  no  time 
for  prayer,  but  that  they  are  worldly  and  have  no  heart  to 
pray. 

But  we  cannot  forbear  the  remark,  illustrated  by  this  sub- 
ject, and  warranted  by  the  uniform  experience  of  the  Lord's 
people — how  much  our  spirituality  of  desire  and  enjoy- 
ment depends  upon  the  daily  consecration  of  the  first  fruits 

*  Mark  i.  21—35.     t  Luke  vi.  12—16. 

t  Most  instructive  is  the  example  of  Mr.  Cadogan,  as  recorded  by  his  ad- 
mirable biographer.  '  Feeling  strongly,  that  he  must  walk  with  God  in  secret 
at  any  rate,  when  he  had  company,  he  would  often  retire  from  them  into  his 
study,  rather  than  omit  his  accustomed  waiting  upon  his  God.  Often  has  he 
been  found  there,  when  most  of  the  family  were  gone  to  rest,  surprised  on  his 
knees  by  the  domestic,  who  usually  took  care  of  the  house.' — Cecil's  Life  of 
Cadogan. 

Perhaps  in  an  observation  once  made  by  an  excellent  minister,  the  im- 
portance of  the  truth  may  furnish  an  apology  for  the  quaintncss  of  the 
dress.  *  If  you  did  not  plough  in  your  closet,  you  would  not  reap  in  the 
pulpit' 


288  EXPOSITION  OF  PSALM  CXIX. 

of  our  time  to  the  Lord.  Probably  with  some  of  us  oppor- 
tunities for  heavenly  communion  during  the  day  may  be 
unavoidably  straitened.  Need  we  remind  such,  that  "the 
night-watches''  and  "the  dawning  of  the  morning"  afford 
seasons  free  from  interruption,  when  your  God  expects  to 
hear  from  you,  and  when  the  refreshment  of  your  visits  to 
him,  and  his  abidance  with  you,  will  often  constrain  you 
to  acknowledge — "  Truly  our  fellowship  is  with  the  Father, 
and  with  his  Son  Jesus  Christ?"*  The  thoughts  of  God 
were  clearly  the  first  visiters  to  David's  waking  mind,t  and 
to  this  may  be  ascribed  in  a  great  m.easure  his  habitual  suc- 
cess in  realizing  the  presence  of  God  throughout  the  day. 
For  must  we  not  often  trace  ourlukewarmness,  and  our  want 
of  spiritual  enjoyment,  to  that  morning  indolence,  which 
not  only  throws  the  business  of  the  day  into  confusion, 
but  also  consumes  the  time  in  self-indulgence  or  trifling, 
which  should  have  been  redeemed  for  this  sacred  privilege 
of  intercourse  with  God  ?  For — not  to  speak  of  the  season- 
ableness  of  the  early  hours  for  devotion — the  very  exertion 
made  to  overcome  "this  lust  of  the  flesh,"  and  to  steal  a 
march  upon  the  demands  of  the  world,  is  an  exercise  of 
self-denial,  and  an  opportunity  of  honouring  God,  that "  shall 
in  no  wise  lose  its  reward."  If  there  should  not  be  actual 
enjoyment,  yet  let  there  be  a  waiting  expectant  frame — "1 
hoped  in  thy  word."  This  is  a  frame  peculiarly  honourable 
to  the  Lord,  and  a  sure  earnest  of  an  enlarged  blessing.  It 
is  a  laying  hold  on  the  word,  as  the  word  of  promise;  and 
a  resting  of  the  soul  upon  this  hope  set  before  it.|    If"  faith 

*  1  John  i.  3.     t  See  Psalm  cxxxix.  17, 18. 

t  One  of  Melancthon's  correspondents  describes  Luther  thus: — *  I  cannot 
enough  admire  the  extraordinary  cheerfubiess,  constancy,  faith,  and  hope  of  the 
man  in  these  trying  and  vexatious  times.  He  constantly  feeds  these  gracious  af- 
fections by  a  very  diligent  study  of  the  word  of  God.  Then  not  a  day  passes  in 
which  he  does  not  employ  in  prayer  at  least  three  of  his  very  best  hours.  Once 
I  happened  to  hear  hirn  at  prayer.  Oh!  what  spirit  and  what  faith  is  there  in 
his  expressions.  He  petitions  God  with  as  much  reverence  as  if  he  was  in  the 
Divine  presence,  and  yet  with  as  firm  a  hope  and  confidence  as  he  would  address 
a  father  or  a  friend. '  '  I  know,'  said  he,  '  thou  art  our  Father  and  our  God,  and 
therefore  I  am  sure  thou  wilt  bring  to  naught  the  persecutors  of  thy  children.  For 
shouldst  thou  fail  to  do  this,  thine  own  cause  being  connected  with  ours,  would 
be  endangered.  It  is  entirely  thine  own  concern.  We  by  thy  providence  have 
l)een  compelled  to  take  a  part  Thou,  therefore,  wilt  be  our  defence.'  Whilst  I 
was  listenmg  to  Luther  praying  in  this  manner  at  a  distance,  my  soul  seemed  on 


VERSE  149.  289 

Cometh"  ultimately  "by  the  word  of  God/'*  it  is  rather 
as  the  word  of  promise  than  the  word  of  command.  There 
can,  indeed,  be  no  acting  of  faith  in  the  neglect  of  prayer. 
But  the  main  exercise  of  faith  in  prayer,  and  that  which 
gives  to  it  its  chief  life,  hope,  and  joy — is  the  view  of  God 
as  a  promising  God.  The  word  of  God  is  the  foundation 
of  faith,  and  therefore  to  "  hope  in  this  word  "  is  to  "  build 
up  ourselves  upon  our  most  holy  faith. "t  Every  hope 
must  fail,  if  we  do  not  lay  all  our  desires,  all  our  cares,  all 
our  weights  and  burdens,  upon  the  solid  unsinking  founda- 
tion of  the  word  of  promise.  Who  can  point  to  one  jot  or 
tittle  of  this  word  that  has  not  been  made  good?  But  how 
can  faith  be  exercised,  if  the  promise  be  out  of  sight  and 
out  of  mind?  Let  it  then  be  the  food  of  our  meditation, 
and  the  ground  of  our  support,  when  our  suit  seems  to  hang 
at  the  throne  of  grace  without  any  tokens  of  present  ac- 
ceptance or  consolation !  Often,  when  cast  down  by  the 
sense  of  our  wants,  the  full,  free,  and  firm  promise  of  the 
word  will  raise  us  up,  and  supply  strength  for  fresh  conflict 
and  the  earnest  of  blessed  victory.  There  is  ever  ground 
sure  enough  for  faith.  The  Lord  ever  furnisli  us^with 
faith  enough  for  our  daily  work,  conflict,  consolation,  and 
establishment. 

149.    HEAR  MY  VOICE  ACCORDING  UNTO  THY  LOVING-KINDNESS  ;  O 
LORD,  QUICKEN  ME  ACCORDING  TO  THY  JUDGMENT. 

In  the  eyes  of  the  world,  David  appeared  "in  all  his 
glory,''  when  seated  on  his  throne  and  surrounded  with  the 
magnificence  of  his  kingdom.  But  never  did  he  appear  so 
glorious  in  the  sight  of  God,  as  when  presenting  himself  in 
the  character  of  a  suppliant  before  the  mercy-seat.  Here 
we  see  him  seeking  an  audience  of  the  King  of  kings,  and 
admitted  into  his  presence,  only  to  send  up  reiterated  cries 
for  quickening  grace.  Of  this  he  felt  his  continual  need, 
and  this  therefore  he  made  the  burden  of  unceasing  suppli- 
cation. And  do  not  I  need  the  same  grace  every  moment 
in  every  duty?     Does  not  "  the  gift  of  God  within  me  ":}: 

fire  within  me,  to  hear  the  man  address  God  so  like  a  friend,  and  yet  with  so 
much  gravity  and  reverence ;  and  also  to  hear  him,  in  the  course  of  his  prayer, 
insisting  upon  the  promises  contained  in  the  Psalms,  as  if  he  were  sure  his  peti- 
tions would  be  granted.  "  I  hoped  in  thy  word,'"  Milner's  History,  vol.  v.  p. 
505.  Again  referred  to— Scott's  Continuation, vol.  i.  p.  77. 
*  See  Rom.  x.  17.  i  Judc  20.  I  2  Tim.  i.  6. 
26 


290  EXPOSITION  OF  PSALM  CXIX. 

need  to  be  daily  "stirred  up?"  Are  not  "  the  things  that 
remain,"  often  "  ready  to  die?"*  Then  "  hear  my  voice,  O 
Lord;  quicken  me."  But  let  me  seek  to  "  order  my  cause 
before  God."  If  I  would  urge  my  suit  successfully,  I  must 
"fill  my  mouth  with  arguments."t  And  if  1  can  plead  any 
thing  from  the  character  of  my  Judge  favourable  to  my 
cause,  if  I  can  prove  that  promises  have  been  made  in  my 
behalf,  these  will  be  most  encouraging  earnests  of  a  success- 
ful issue.  Now  David  had  been  so  used  thus  to  plead  in  cases 
of  extremity,  that  arguments  suited  to  his  present  distress 
were  always  ready  at  hand.  When  he  comes,  therefore,  as 
a  poor  sinner  to  ask  for  mercy  and  grace  in  time  of  need, 
he  accompanies  his  petition  with  pleas  of  irresistible  power, 
reminding  God  of  his  own  character  of  "loving-kindness 
and  judgment,"  as  affording  the  hope  that  mercy  would 
be  vouchsafed  to  him  abundant  in  measure  and  seasonable 
in  application. 

And  with  how  much  greater  advantage  than  ever  may 
these  pleas  now  be  urged  before  our  God ! — With  what 
full  assurance  of  faith, :j:  may  I  now  ask  to  be  heard  on  ac- 
count of  that  transcendent  proof  of  "  loving-kindness " 
manifested  in  the  gift  of  God's  dear  Son — not  only  as  his 
chiefest  mercy,  but  as  the  pledge  of  every  other  mercy§ — 
and  manifested  too  at  the  fittest  time|| — "'according  to  his 
judgment " — after  the  inefficiency  of  the  powers  of  reasonlF 
and  the  sanctions  of  the  law**  to  influence  the  heart,  had 
been  most  clearly  displayed.  And  besides,  from  my  own 
past  experience  of  the  "loving-kindness  of  God,"  may  I  not 
draw  strong  encouragement  to  faith,  and  a  full  persuasion 
of  the  Lord's  "judgment"  in  knowing  what;!  really  need; 
such  as  will  enable  me  to  rise  above  all  difficulties,  and  to 
hold  fast  the  enjoyment  of  waiting  for  him  ?  Cannot  I  "  set 
to  my  seal "  that  "  the  Lord  is  a  God  of  judgment;"  and 
that "  blessed  are  they  that  wait  for  him  ?"tf  He  knows  not 
only  what  grace  is  needed,  but  at  what  time.  Not  a  moment 
sooner  will  it  come;  not  a  moment  later  will  it  be  delayed. 
'  As  thou  wilt,  what  thou  wilt,j:}:  when  thou  wilt,' — is  the 
expression  of  faith  and  resignation,  with  which  all  must  be 
committed  to  the  Lord,  waiting  for  the  end,  in  humility, 
desire,  expectation.     And   if,   in  pleading  my  suit  for  a 

•  Rev.  iii.  2.  t  Job  xxiiL  4.  t  Hcb.  x.  22.  §  See  Rom.  viii.  32.  ||  See 
Gal.  IV.  4.  IT  Comp.  1  Cor.  i.  21.  **  Comp.  Jer.  xxxi.  31— 33.  tt  Isaiah 
XXX.  Id.    U  Thomas  a  Kempis. 


VERSES  150,  151.  291 

hearing  "according  to  his  loving-kindness,''  my  poor,  pol- 
luted, lifeless  petitions  should  find  no  liberty  of  approach, 
may  I  be  but  enabled  to  direct  one  believing  look  to  "the 
Lamb  that  is  in  the  midst  of  the  throne,"*  and  1  will  not 
doubt  that  my  feeblest  offering  shall  come  up  as  a  memorial 
before  God. 


150.  THEY  DRAW  NIGH  THAT  FOLLOW  AFTER  MISCHIEF;  THEY  ARE 

FAR  FROM  THY  LAW. 151.  THOU  ART  NEAR,  O  LORD  ;  AND  ALL 

THY  COMMANDMENTS  ARE  TRUTH. 

It  is  the  awful  character  of  the  ungodly,  that  "they  are 
far  from  God's  law,"  not  from  ignorance,  but  from  wilful  en- 
mity. God  witnesses  against  them  that  "they  hate  instruc- 
tion, and  cast  his  words  behind  them."t  And  they  are  not 
ashamed  to  consent  that  "  this  witness  is  true,"  when  they 
"  say  to  God,  Depart  from  us,  for  we  desire  not  the  know- 
ledge of  thy  ways.":j:  It  is,  therefore,  no  matter  of  surprise 
that  their  enmity  to  the  law  should  show  itself  in  enmity  to 
the  people  of  God  — that  tliose  that "  are  far  from  God's  law  " 
should  "draw  nigh  to  follow  after  mischief."§  But  if"  they 
draw  nigh,"  the  Lord  is  nearer  still.  "  I  am  thy  shield  "|| — 
saith  he  to  his  distressed  child,  who  echoes  back  the  promise 
— "Thou  art  my  hiding-place,  and  my  shield;  I  hope  in 
thy  ward."^f  Such  a  shield  as  this  Elisha  knew,  and  was 
enabled  to  testify  of  its  power  to  quell  the  alarm  of  his  ter- 
rified servant,  when  they  "drew  nigh  to  follow  after  mis- 
chief." Elisha  beheld  them,  too,  but  by  the  eye  of  faith 
was  enabled  to  prove — "Thou  art  near,0  Lord  ;"  and  when, 
in  answer  to  his  prayer,  the  Lord  opened  the  eyes  of  the 

*  Rev.  V.  6.     t  Psalm  1.  17.     Comp.  Prov.  i.  22,  25,  29.     t  Job  xxi.  14. 

§  '  He  cannot  brook  the  child,  that  hateth  the  father;  he  cannot  mind  the 
servant,  that  careth  not  for  the  master.  If  ye  were  of  the  world,  the  world  would 
love  you;  ye  should  dwell  quietly.  There  would  be  no  grief,  no  molestation,  if 
the  devil  dwelt  in  you,  (which  God  forbid !)  He  would  not  stir  up  his  knights 
to  besiege  your  house....  but  because  Christ  dwelleth  in  you  (as  he  doth  by 
faith)  therefore  stirreth  he  up  his  first-begotten  son,  tlie  world,  to  seek  how  to 
disquiet  you,  to  rob  you,  to  spoil  you,  to  destroy  you ;  and  perchance  your  dear 
Father,  to  try  and  make  known  to  you  and  to  the  world  that  ye  are  destinate  to 
another  dwelling  than  here  on  earth,  to  another  city  than  man's  eyes  have  seen 
at  any  time,  hath  given  or  will  give  power  to  Satan  or  to  the  world  to  take  from 
you  the  things  which  he  hath  lent  you,  and  by  taking  away,  to  try  your  fidelity, 
obedience  and  love  towards  him,  (for  ye  may  not  love  them  above  him)  as  by 
giving  that  ye  have,  and  keeping  it,  he  hath  declared  his  love  towards  you.' — 
Bradford's  Epistles  in  Fathers  of  English  Church,  vol.  vi.  p.  5d,  59. 

II  Genesis  xv.  1.    If  Verse  114. 


292  EXPOSITION  OF  PSALM  CXIX. 

young  man,  "he  saw,  and  behold  the  mountain  was  full  of 
horses  and  chariots  of  fire  round  about  Elisha."* 

But  near  as  the  Lord  is  to  his  people  to  shield  them  from 
their  enemies,  is  he  not  yet  nearer  still,  when  he  dwells  in 
their  hearts?  Here  is  "  his  temple,"!  his  desired  habitation, 
like  Zion  of  old,  of  which  he  said,  "  This  is  my  rest  for  ever, 
here  will  I  dwell,  for  I  have  desired  it  "j;~a  habitation, 
which,  once  possessed  of  its  Divine  Inhabitant,  will  never 
be  left  desolate.  But  what  David  could  say  of  his  earthly 
persecutors,  we  may  truly  say  of  our  spiritual  enemies.  For 
the  '•roarino;  Hon,  seeking  to  devour  "§  the  insinuating 
"serpent,  which  deceiveth  the  whole  world  "||-^is  ever 
"  nigh  to  follow  after  mischief,"  and  so  much  the  more  dan- 
gerous, as  his  approaches  are  invisible.  And  then  there  is 
a  tempting,  insnaring  world,  ever  nigh  to  alienate  our  hearts 
from  God  ;  and  nearer  still  than  all,  a  lurking  world  of  sin 
within,  that  separates  us  from  communion  with  our  God. 
But  what  a  blessing  to  be  able  to  turn  habitually  and  imme- 
diately to  our  strong-hold;  to  feel,  as  well  as  to  say, — 
''  Thou  art  near,  0  Lord."  Though  "  the  High  and  Lofty 
One  whose  name  is  Holy  "1[ — though  the  just  and  terrible 
God,  yet  art  thou  made  nigh  to  thy  people,**  and  they  to 
thee,f  f  "  by  the  blood  of  the  Cross."  And  thou  dost  manifest 
thy  presence  to  them  in  "  the  Son  of  thy  love."  And,  in- 
deed, to  this  Son  himself,  the  nearness  of  his  Father's  pre- 
sence was  a  source  of  consolation  and  support,  when  "  they 
drew  nigh  that  followed  after  mischief"  "  He  is  near  " — 
said  he — "which  justifieth  me;  who  will  contend  with  me? 
let  us  stand  together.  Who  is  mine  adversary?  let  him 
come  near  to  me.  Behold  the  Lord  God  will  help  me  ; 
who  is  he  that  shall  condemn  me?  So  they  all  shall  wax 
old  as  doth  a  garment:  the  moth  shall  eat  them  up.":j::j: 
"Behold" — said  he  to  his  affrighted  disciples,  as  his  hour 
drew  near — "the  hour  cometh,  yea  is  now  come,  that  ye 
shall  be  scattered  every  one  to  his  own,  and  shall  leave  me 
alone ;  and  yet  I  am  not  alone,  because  the  Father  is  with 
me."§§  And  thus  his  people,  in  the  recollection  of  his  faith- 
ful, ever-present  help,  set  to  their  seal,  "that  all  his  com- 
mandments are  truth."     The  mischief  that  was  intended  for 

*  Comp.  2  Kin^s  vi.  14—17.  t  2  Cor.  vi.  IH.  I  Psalm  cxxxii.  13,  14. 
§  1  Pet.  V.  8.  II  llev.  xii.  9.  IT  Isa.  Ivii.  15.  **  Col.  i.  20.  it  Eph.  ii.  13. 
U  Isa.  I.  8,1).     §§  John  xvi.  33. 


VERSE  152.  293 

their  souls  only  serves  to  prove,  that  "  thou,  Lord,  wilt 
bless  the  rigliteous:  with  favour  wilt  thou  compass  him  as 
with  a  shield/^* 

But  let  us  desire,  not  only  that  the  Lord  may  be  brought 
near  as  it  respects  our  interest  in  him,  but  that  he  may  be 
kept  near  in  a  way  of  communion  with  him.  Let  our  hearts 
be  sacred  to  the  Lord.  Let  us  be  most  careful  to  watch 
against  any  strangeness  with  this  beloved  Friend,  and  to 
cultivate  a  growing  cordiality  and  closeness  in  our  walk 
with  him.  In  a  backsliding  state,  we  must  expect  to  lose 
the  comfort,  the  realizing  sense  of  this  nearness.f  In  a 
state  of  darkness,  if  we  cannot  see  him  near,  it  is  the  ex- 
ercise of  faith,  to  believe  that  he  is  near,  and  the  practical 
influence  of  faith,  to  speak  and  pray, — and  think  and  praise, 
as  "  seeing  him  who  is  invisible."^  In  a  state  of  enjoy- 
ment, let  us  anticipate  the  time  when  he  will  be  ever  near 
to  us. 

"And  I  heard  a  great  voice  out  of  heaven,  saying,  Be- 
hold the  tabernacle  of  God  is  with  men,  and  he  will  dwell 
with  them,  and  they  shall  be  his  people,  and  God  himself 
shall  be  with  them,  and  be  their  God."§ 

152.  CONCERNING  THY  TESTIMONIES,  I   HAVE  KNOWN  OF  OLD  THAT 
THOU  HAST  FOUNDED  THEM  FOR  EVER. 

The  conviction,  which  the  Psalmist  had  just  stated  of 
the  truth  of  God's  word,  appears  to  have  been  founded 
upon  early  recollections,  which  had  realized  to  his  mind 
the  sure  basis  upon  which  it  fixed.  And,  indeed,  this — 
as  a  point  of  immense  importance  in  connexion  with  the 
believer's  comfort,  and  as  contrasted  with  the  precarious 
security  of  all  earthly  hopes — is  made  the  subject  of  ex- 
press revelation:  "The  voice  said.  Cry.  And  he  said, 
What  shall  I  cry  ?  All  flesh  is  grass,  and  all  the  goodliness 
thereof  is  as  the  flower  of  the  field.  The  grass  withereth, 
the  flower  fadeth  :  bul  the  word  of  our  God  shall  sla?id 
for  euer.'^W  When  we  see  in  the  Divine  testimonies  what 
God  engaged  and  performed  for  his  people  of  ohl,  the  re- 
collection that  they  are  "  founded  for  ever,"  gives  us  an 
interest  in  these  engagements  and  expectations.  And 
when  we  have  learnt,  that  tlie  foundation  on  which  these 

*  Psalm  V.  12.  t  Cant.  v.  2— G.  |  Hebrews  xi.  27.  §  Rev.  xxi.  3.  \\  Isa'uih 
xl.  5—8. 

2G* 


294  EXPOSITION  OF  PSALM  CXIX. 

testimonies  are  built,  is  no  other  than  the  two  "  immutable 
things,  in  which  it  is  impossible  for  God  to  lie,^'*  we  may 
truly  "  have  strong  consolation  "  in  venturing  every  hope 
for  eternity  upon  this  rock;  nor  need  we  be  dismayed  to  see 
all  our  earthly  dependencies — "  the  world,  and  the  lust  and 
the  fashion  of  it — passing  away  before  us."t  Yet  we  are 
most  of  us  strangely  attached  to  this  fleeting  scene,  even 
when  experience  and  divine  teaching  have  instructed  us  in 
its  vanity ;  and  it  is  not  until  repeated  proofs  of  this  truth 
have  touched  us  very  closely,  and  threatened  the  destruction 
of  our  dearest  consolations,  that  we  take  the  full  comfort  of 
the  enduring  foundation  of  God's  testimonies,  and  of  the  im- 
perishable character  of  their  treasure. 

But  the  consideration  of  this  subject  is  fraught  with  espe- 
cial support  in  a  dying  hour.  '  1  am  on  the  borders  of  an 
unknown  world,'  (may  the  believer  say,)  ^  but  I  have  "  a 
hope  that  maketh  not  ashamed,"]:  which  at  this  moment  of 
peril  is  as  "  an  anchor  of  the  soul,  sure  and  steadfast,"  and 
in  the  strength  of  which  I  do  not  fear  to  plunge  into  eter- 
nity." '  <"  I  know  whom  I  have  believed,  and  am  persuaded 
that  he  is  able  to  keep  that  wdiich  I  have  committed  to 
him  against  that  day."§  I  know  that  he  is  ^' the  Lord: 
he  changeth  not,"||  his  word  changes  not:  his  testimonies 
abide  the  same:  "  I  have  known  of  old,  that  he  has  found- 
ed them  for  ever."  '  We  look  for  the  removing  of  those 
"things  that  are  shaken,  as  of  things  that  are  made,  that 
those  things  which  cannot  be  shaken  may  remain."1[  The 
scoflfer  may  say — "  If  the  foundation  be  destroyed,  what 
can  the  righteous  do?"**  Let  God  himself  give  the  an- 
swer— "  Lift  up  your  eyes  to  the  heavens,  and  look  upon 
the  earth  beneath;  for  the  heavens  shall  vanish  away  like 
smoke,  and  the  earth  shall  wax  old  like  a  garment,  and  they 
that  dwell  therein  shall  die  in  like  manner;  but  my  salva- 
tion shall  be  for  ever,  and  my  righteousness  shall  not  be 
abolished."tt 

*  Hebrews  v.  18.  t  1  John  ii.  17.  I  Cor.  vii.  31.  \  Rom.  v.  5.  §  2  Tim. 
u  1-2.     II  Mai.  iu.  G.     H  Heb.  xii.  27.     **  Psal.  xi.  %     ft  Isa.  li.  G. 


VERSE  153.  295 


PART  XX. 

153.    CONSIDER  MINE  AFFLICTION,  AND  DELIVER  ME  ;  FOR  I  DO  NOT 
FORGET  THY  LAW. 

If  it  be  an  aggravation  of  affliction,  when  there  is  no 
pitying  eye  or  friendly  help,  it  is  an  aggravation  that  the 
believer  in  his  severest  trouble  can  never  know.  It  was, 
indeed,  one  of  the  bitter  dregs  in  the  Saviour's  "cup  of 
trembling,"  which  had  well  nigh  overwhelmed  him  with 
the  distress  of  unmitigated  sorrow — "  Reproach  " — said  he 
in  the  agony  of  his  soul — "  hath  broken  my  heart,  and  I 
am  full  of  heaviness;  1  looked  for  some  to  take  pity,  but 
there  was  none,  and  for  comforters,  but  I  found  none."* 
But  it  was  this  depth  of  trial  combined  with  every  other 
part  of  his  unknown  sufferings,  which  made  him  "such  a 
High  Priest  as  became  us,'^f  "touched  with  the  feeling  of 
our  infirmities:"^  "  consideiing  our  afflictions,"  and,  "  in 
that  he  himself  hath  suffered  being  tempted,  able  to  succour 
them  that  are  tempted. "§  Mark  the  tender  sympathy 
with  which  he  considered  the  affliction  of  his  people  in 
Egypt — "  And  the  Lord  said,  I  have  surely  seen  the  afflic- 
tion of  my  people  which  are  in  Egypt,  and  have  heard 
their  cry  by  reason  of  their  task-masters,  for  I  know  their 
sorrows." II  At  a  subsequent  period  of  their  history,  "  his 
soul  was  grieved  for  the  misery  of  Israel, "IF — a  sweet  ex- 
ample of  that  compassionate  interest,  with  which,  "in  all 
his  people's  afflictions,  he  is  himself  afflicted."**  Well 
may  his  people  take  encouragement  to  pray — "  Consider 
mine  affliction."  "Now,  therefore,  let  not  all  the  trouble 
seem  little  before  thee  that  hath  come  upon  ?/.9."tf 

But  not  only  doth  he  show  himself  tender  to  consider 
us,  but  mighty  to  "deliver."  "Who  is  this  that  cometh 
from  Edom,  with  dyed  garments  from  Bozrah!  'i  his  that 
is  glorious  in  his  apparel,  travelling  in  the  greatness  of 
his  strength?  I  that  speak  in  righteousness,  mighty  to 
save.''^%\  The  consciousness,  that  "  we  do  not  forget  his 
law,"  furnishes  us   with  a  plea  to  urge   before  the  Lord, 

*  Psalm  Ixix.  20.  Comp.  xxii.  11.  t  Heb.vii.'2G.  X  Heb.  iv.  15.  §  Ibid. 
ii.  18.  II  Ex.  iii.  7;  also  ii.  25.  II  Judges  x.  16.  **  Isa.  Ixiii.  9.  It  Neh.  i.\. 
n2.    %X  Isa.  Ixiii.  1 


296  EXPOSITION  OF  PSALM  CXIX. 

that  he  would  not  forget  to  "consider  our  affliction  and  de- 
liver us,"  and  is  of  itself  an  evidence,  that  the  affliction  has 
not  altogether  failed  of  performing  its  appointed  work. 
A  similar  plea  is  urged  again  and  again  in  this  Psalm — 
"  Save  me,  for  I  have  sought  thy  precepts.  Let  thine 
hand  help  me,  for  I  have  chosen  thy  precepts.  Seek  thy 
servant,/^?'  /  do  not  forget  thy  commandments^'^  Let 
me  then  expect  in  mine  affliction  the  fulfilment  of  his  gra- 
cious promise — ^''  Because  he  hath  set  his  love  upon  me, 
therefore  will  I  deliver  him:  I  will  set  him  on  high,  because 
he  hath  known  my  name.  He  shall  call  upon  me,  and  I 
will  answer  him;  I  will  be  with  him  in  trouble;  I  will  de- 
liver him,  and  honour  him."-)"  In  the  midst  of  my  trials 
let  me  prepare  my  hymn  of  praise  for  his  tender  consider- 
ation and  his  faithful  deliverance — "I  will  be  glad  and  re- 
joice in  thy  mercy:  for  thou  hast  considered  my  trouble; 
\hou  hast  known  my  soul  in  adversities,  and  hast  not  shut 
me  up  in  the  hand  of  the  enemy;  thou  hast  set  my  feet  in 
a  large  room."±  Let  me  then  remember  my  affliction, 
only  as  it  may  be  the  means  of  increasing  my  acquaintance 
with  my  tender  and  Almighty  friend.  Poor  and  afflicted 
as  I  may  be,  let  me  be  more  poor  and  afflicted  still,  if  1  may 
but  have  fresh  evidence  that  he  "  thinketh  upon  me  "§ — 
that  he  considers  my  affliction,  and  in  his  own  gracious 
time  and  way  will  "  deliver  me.'' 


154.    PLEAD  MY  CAUSE,  AND  DELIVER  ME  :  QUICKEN  ME  ACCORDING 
TO  THY  WORD, 

Oppressed  as  the  Psalmist  appeared  to  be  at  this  mo- 
ment, he  is  at  no  loss  where  to  apply  for  help.  He  carries 
his  righteous  cause  to  him,  who  "stilleth  the  enemy  and 
the  avenger." II — "Plead  my  cause,  0  Lord,  with  them  that 
strive  with  me:  fight  against  them  that  fight  against  me. 
Take  hold  of  shield  and  buckler,  and  stand  up  for  my  help. 
Draw  out  also  the  spear,  and  stop  the  way  against  them  that 
persecute  me:  say  unto  my  soul,  I  am  thy  salvation."^ 
Thus  it  is,  that  in  seasons  of  spiritual  conflict  he  maintains 
"the  patience  of  hope,"''*  waiting  for  the  Lord,  "  until  he 
plead  his  cause,  and  execute  judgment  for  him  "tt — assured, 

*  Verses  04,  173.  I7G.  t  Psalm  xci.  14, 15.  %  Ibid.  xxxi.  7,  8.  §  lb.  xl. 
17.     II  lb.  viii.  2.    IT  lb.  XXXV.  1—3.    '*  1  Thess.  i.  3.     1 1  Mic.  vii.  9. 


VERSE  154.  297 

that  if  there  is  an  accuser  to  resist,*  there  is  an  Advocate  to 
pleadjt  who  could  testify  of  his  prevalent  acceptance  in  the 
court  of  heaven — '*  Father,  I  thanU  thee,  that  thou  hast 
heard  me.  And  I  knew  that  thou  hearest  me  alwayvS."J 
Our  Redeemer  does,  indeed,  plead  our  cause  successfully  for 
our  deliverance,  when  but  for  his  powerful  advocacy  we 
must  have  stood  speechless  in  the  jud«2;ment — helpless  with- 
out any  prospect  of  the  restoration  of  favour  or  acceptance. 
Awful,  indeed,  was  the  cause  which  he  had  to  manage.  We 
could  neither  deny  the  chargje,  nor  ofler  compensation  for 
the  injury.  We  could  neither '' stand  in  the  jud<z;ment," 
nor  flee  from  the  impending  wrath.  But  we  had  at  that  mo- 
ment of  infinite  peril  (and  we  still  "  have)  an  Advocate  with 
the  Father."  The  voice  that  was  once  heard  in  heaven  ex- 
actly answers  to  this  petition  for  deliverance — ''Deliver 
them  from  going  down  to  the  pit;  I  have  found  a  ransom  "§ 
— a  ransom  no  less  than  the  price  of  his  own  "  precious 
blood, "II  "shed  for  many  for  the  remission  of  sins"1[ — a 
ransom,  which  has  merited  and  obtained  eternal  "deliver- 
ance"** for  his  people,  and  which  is  expiating  by  its  con- 
tinual voice  of  pleading  the  daily  and  hourly  guilt,  which  at- 
taches to  their  holiest  services,  and  defiles  their  happiest 
approaches  to  their  God.  And  thus  when  Satan  accuses  me, 
yea,  when  my  own  heart  condemns  me,  I  may  look  up- 
ward to  my  heavenly  Advocate — "  Plead  my  cause  and  de- 
liver me."ff  "0  Lord,  I  am  oppressed;  undertake  for 
me.     Thou  wilt  answer,  0  Lord  my  God. '*:}:$ 

Poor  trembling  sinner,  take  courage.  "  Your  Redeemer 
is  mighty — he  will  thoroughly  plead  your  cause,"§§  and 
leave  no  charge  unanswered.  But  you  can  take  no  comfort. 
It  does  not  speak  to  you.  Yet  if  not  to  you,  to  whom  does 
it  speak?  Who  needs  an  advocate  more  than  you?  He 
has,  indeed,  nothing  favourable  to  plead  of  you,  but  much, 

*  Zech.  iii,  1.  M  John  ii.  1.  t  John  xi.  41,  42.  §  Job  xxxiii.  24. 
II  1  Peter  i.  19.     H  Matt.  xxvi.  28.     **  Heb.  ix.  12. 

t  f  The  word  translated  "  deliver  me,''  is  taken  from  the  office  of  a  Redeemer 
or  next  of  kin  amongst  the  Israelites,  to  whom  it  lielonged  to  redeem  the  in- 
heritance, or  ransom  the  [)erson,  of  liis  impoverished  or  enslaved  relative;  and 
also  to  be  his  patron  and  defender  against  injustice  and  oppression,  and  the 
avenger  of  his  blood  if  he  were  slain.' — Scott. — The  use.  therefore,  of  this  word 
in  the  original  in  this  verse — naturally  pointing  the  believer's  attention  to  him, 
who  is  indeed  near  of  kin  to  him,  and  has  combined  all  the  offices  of  the  ancient 
Redeemer  in  his  one  beloved  Person— at  once  illustrates  and  warrants  the  view 
that  is  here  given  of  the  passage. 

;t  Isa.  xxxviii.  14.    Ps.  xxxviii.  15.     Marg,  and  P.  T.     §§  Jer.  1.  34. 


298  EXPOSITION  OF  PSALM  CXIX. 

very  much  for  you.  For  he  pleads  the  merit  of  his  own 
blood,  "  that  taketh  away  the  siti  of  the  world  "* — even  that 
great  sin  of  "unbelief,"  of  which  his  Spirit  is  now  "con- 
vincing"! you,  and  which  you  have  been  made  to  feel  and 
lament  and  resist  as  tie  bitterest  foe  to  your  peace.  And 
does  he  not  "ever  live  to  make  intercession  for  you?" 
Why  then  hesitate  to  apply  the  certain  and  consoling  in- 
ference, that  "he  is  able  to  save  to  the  uttermost 7''^% — Why 
discouraged  by  the  sight  of  sin,  temptation,  backsliding, 
difficulty  and  fear,  arising  before  you  on  every  side,  when 
after  the  most  extended  view  has  been  taken  of  the  pros- 
pect of  sorrow,  this  one  word  '' uttermost  ^^  goes  beyond 
it?  But,  the  more  faith  in  our  Advocate  is  in  exercise, 
the  more  we  shall  be  constrained  to  mourn  over  our  slug- 
gishness in  his  service,  and  every  cry  for  deliverance  will 
be  accompanied  with  supplication  for  quickening  grace — 
"  Quicken  me."  Every  moment  reminds  us  of  our  need  of 
this  grace,  to  hold  on  our  warfare,  and  to  enliven  our  daily 
course;  and  our  warrant  to  expect  it  is  the  sure  promise  of 
God — "According  to  thy  word."  We  need  not  only  the 
living  principle,  but  its  lively  operation;  not  only  the  fire 
to  kindle  the  lamp,  but  the  oil  to  feed  the  flame.  And  he 
that  is  our  Advocate  to  "  plead"  for  us,  and  our  Saviour  to 
"deliver"  us,  is  also  our  quickening  Head,  supplied  with 
"the  residue  of  the  Spirit"  to  "revive  his  work"  in  the 
hearts  of  his  people.  It  is  for  this  purpose  he  "  hath  ascend- 
ed on  high,  and  hath  received  gifts  for  men,  yea,  for  the 
rebellious,  also,  that  the  Lord  God  might  dwell  among 
them."§  When,  therefore,  we  want  a  heart  to  pray,  to 
praise,  to  believe,  to  love,  let  us  only  look  to  an  ascended 
Saviour,  sending  down  the  life-giving  influence  from  above, 
as  the  purchase  of  his  blood,  the  fruit  of  his  intercession, 
and  our  hope  will  be  enlivened,  our  faith  established,  and  the 
graces  of  the  Spirit  will  beaboundingtothegloryof  our  God. 

155.    SALVATION    IS    FAR    FROM    THE    WICKED;    FOR    THEY 
SEEK  NOT  THY   STATUTES. 

All  the  misery  that  an  immortal  soul  is  capable  of  en- 
during throughout  eternity  is  included  in  this  sentence — 
'^  Salvation  is  far  from  the  wicked."  The  full  picture  of 
it  is  drawn  by  our  Lord  himself — "  The  rich  man  died,  and 

*  John  i.  29.     t  John  xvi,  8,  9.    X  Heb.  vii.  25.     §  Psalm  Ixviii.  18. 


VERSE  155.  299 

was  buried,  and  in  hell  he  lifted  up  his  eyes,  being  in  tor- 
ments, and  seelh  Jihraham  afar  off,  and  Lazarus  in  his 
bosofn.''*  As  it  respects  the  present  enjoyment  of  "salva- 
tion," it  is  also  "  far  from  the  wicked."  "There  is  no 
peace,  saith  my  God,  to  the  wicked."!  Their  common  em- 
ployments are  "  sin."|  Their  "sacrifice  is  an  abomina- 
tion."§  Their  life  is  "without  Christ,  having  no  hope, and 
without  God  in  the  world. "||  13ut  who  can  tell  the  curse  of 
eternity,  with  this  salvation  far  from  them?  To  be  eter- 
nally shut  out  from  God — from  heaven! — To  be  eternally 
shut  in  with  the  enemies  of  God,  and  the  heirs  of  hell! 
Fellow  Christians — look  from  what  ye  have  escaped — what 
5^e  were,  when  "ye  were  sometime  afar  oft'" — what  ye 
would  have  been  now  and  for  ever,  had  ye  not  "in  Christ 
Jesus  been  made  nigh  by  the  blood  of  Christ."1[  But  whence 
is  it  that  the  wicked  are  in  this  inexpressibly  awful  condi- 
tion? Is  not  "salvation  offered  to  them?"  Are  they 
shut  out  from  hope,  and  sternly  refused  an  interest  in  the 
covenant?  Oh  no;  it  is  their  own  doing,  or  rather  their 
own  undoing.  That  "  salvation  is  far  from  them  "  is,  be- 
cause "  they  are  far  from  God's  law."  Every  act,  according 
to  its  power,  is  a  vigorous  stride  of  mind  in  departure  from 
God.  "  They  seek  not  his  statutes."  They  "  desire  not 
the  knowledge  of  his  ways."  They  "  say  to  God — Depart 
from  us."**  God,  therefore,  will  say  to  them — "Depart 
from  me."tf  It  is  not  then  so  much  God  that  punishes 
them,  as  they  that  punish  themselves.  Their  own  sin,  the 
necessity  of  the  case,  punishes  them.  They  "  will  not 
come  to  Christ,  that  they  might  have  life"$j:  "  so  that  they 
are  without  excuse  "§§ — die  they  must. 

But  who  are  "  the  wicked?"  Alas!  this  is  a  melancholy 
question,  as  involving  within  its  sphere  so  large  a  propor- 
tion of  what  passes  for  amiable,  virtuous,  and  lovely,  in 
the  estimation  of  the  world.  Not  to  speak  of  those,  whose 
character  is  written  upon  their  foreheads  too  broadly  to 
mistake  them,  it  includes  "all  that  forget  God,"|||l  however 
blameless  the  character  of  their  external  profession,  or 
however  exempt  their  moral  character  may  be  from  any- 
unworthy  imputation.  It  is  determined  upon  infallible  and 
immutable  authority.     It  is  the  decree  of  our  eternal  Judge 

*  Luke  xvi.  22,  23,  26.  t  Isaiah  Ivii.  21.  \  Prov.  xxi.  4.  §  Ibid.  xv.  8. 
II  Eph.  ii.  12.  H  Eph.  ii.  13.  **  Job  xxi.  14.  H  Matt.  vii.  23;  xxv.  41. 
U  John  V.  40.     §  §  Rom.  L  20.     j|||  i'salm  ix.  17. 


300  EXPOSITION  OF  PSALM  CXIX. 

— "  If  any  man  have  not  the  Spirit  of  Christ,  he  is  none 
of  his;"*  and  if  none  of  his,  then  it  follows  in  unavoidable 
consequence,  that  "  salvation  is  far  from  him."  Oh !  could 
we  but  persuade  such  of  their  awful  state — Oh !  could  we 
awake  them  from  their  death-like — deadly  sleep — slum- 
bering on  the  borders  of  eternity!  on  the  brink  of  ruin! 
But  they  are  impaled  in  their  own  self-esteem,  or  in 
the  favourable  comparison  which  they  may  be  able  to 
draw  between  themselves  and  many  around  them;  forget- 
ting that  the  rule,  by  which  they  will  be  judged,  is  not  the 
world's  standard  of  moral  rectitude,  but  the  statutes  of  a 
holy,  heart-searching  God;  forgetting  too,  that  all  may  be 
decency  without,  while  all  is  corruption  within.  Let  them 
bring  their  hearts  to  the  test  of  the  statutes  of  God  in  an 
honest  and  prayerful  scrutiny,  and  while  they  could  not  fail 
to  be  self-condemned  by  the  result  of  such  an  inquiry, 
they  would  be  led  by  an  awakening  perception  of  their 
danger  to  cry  heartily  for  salvation,!  which  would  not  then 
'Mie  far  from  them."i  For  "the  Lord  is  nigh  unto  all 
them  that  call  upon  him,  to  all  that  call  upon  him  in  truth. 
He  will  fulfil  the  desire  of  them  that  fear  him ;  he  will  also 
hear  their  cry,  and  ivill  save  them.^'^ 

0  thou  Almighty  Spirit,  whose  power  is  alone  able  to 
"turn  the  hearts  of  the  disobedient  to  the  wisdom  of  the 
just,"||  "  raise  up  thy  power  and  come  among  us," — "rend 
the  heavens  and  come  down,"1I — rend  the  hearts  of  these 
rebellious  sinners. — "  Fill  their  faces  with  shame,  that  they 
may  seek  thy  name,  0  Lord."** 

156.  GREAT  ARE  THY  TENDER  MERCIES,  O  LORD:  QUICKEN  ME  AC- 
CORDING TO  THY  JUDGMENTS. 

The  Psalmist,  when  speaking  of  the  wretched  condition 
of  the  wicked,  is  naturally  led  to  adore  the  mercies  of  the 
Lord,  which  had  '•  made  him  to  differ."  And,  indeed,  to 
this  source  alone  must  we  trace  the  distinction  between 
those  who  are  "quickened  "  and  those  who  "are  dead  in 
trespasses  and  sins."  For  it  is  "  God  who  is  rich  in  mercy, 
for  the  great  love  wherewith  he  loved  us,  even  when  we 
were  dead  in  sins,"  who  "  hath  quickened  us  together  with 
Christ;  by  grace  ye  are  saved. "tt 

*  Rom.  viii.  0.  t  Acts  xvi.  30.  X  See  Ps.  Ixxxv.  9.  §  Ps.  cxlv.  18,  19. 
11  Luke  i.  17.        H  Isa.  l.xiv.  1.       **  Psalm  Ixxxiii.  16.      tt  Eph.  ii.  1,  A,'p. 


VERSE    156.  301 

And  truly,  when  wc  speak  of  divine  love  and  divine 
mercy,  we  can  only  speak  of  it,  as  "  great  and   tender:" 
great  in  its  extent,  tender  in  its  exercise.     *'  Great  "  is  that 
first  display  of  Sovereign  mercy,  which  surprises  the  sinner 
in  his  first  conversion  to  God;  "tender"  is  t^at  continued 
stream  of  mercies,  which  follows  him  through  every  step 
of  his  wilderness  journey,  which   compasses   him  about, 
abounds  towards  him,  keeps  him  steadfast,  or  restores  him 
when  wandering,  and  preserves   him  to  the  end.     If  then 
we  can  join  in  this  sweet  acknowledgment — if  from  a  sense 
of  our  participation   in  them,  we  can  say — "Great  are  thy 
tender  mercies  " — the  consciousness  of  the  poor  returns  of 
love  which  we  have  made,  will  lead  us  heartily  to  unite  in 
the  petition — "Quicken  me  according  to  thy  judgments." 
And  how  instructive  is  it  to  observe  David's  repeated  cries 
for  quickening  grace!    Not  like  too  many  amongst  us,  who 
arrive  at  an  easy  assurance  of  their  interest  in  the  gospel, 
and  can  maintain  this  assurance  in  all  the  carelessness  of 
an  idle  and  unfruitful  life.     No — he  was  a  believer  of  a 
very  high  standard;  he  was  desirous,  not  only  of  proving 
his  title  to  the  covenant  blessings,  but  of  living  in  their 
habitual  enjoyment.     We  have  had   tliis  petition  brought 
before  us  frequently  in  the  course  of  this  Psalm,  but  it  is 
too  important  ever  to  be  passed  over.     Let  us  at  this  time 
use  it  for  the  purpose  of  individual  self-inquiry.     In  what 
respects  do  I  need  quickening  grace?     What  are  my  views 
of  sin,  and  especially  of  the  sin  of  my  own  heart?     Are 
they  slight  and  superficial  ?     Do  they  fail  in  producing  hu- 
mility, abasement,  tenderness  of  conscience,  circumspec- 
tion of  conduct?     If  so,  these  are  symptoms  of  spiritual 
deadness.     "Quicken  me,  0  m)'  God?"     Does  my  appre- 
hension of  a  Saviour's  love  serve  to  imbitter  sin  to  me?  to 
crucify  sin  in  me,  to  warm  and  enliven  my  heart  with  love 
to  him,  and  zeal  in  his  service?     If  I  am  convicted  of  cold- 
ness to  such  a  Saviour,  and  sluggishness  in  such  a  service, 
I  need  to  pray — "  0  Lord,  quicken  me!"     And  how  do  I 
find  it  with  regard  to  prayer  itself?     Are  not  my  prayers 
general — unfrequent — wandering?     Is  not  my  service  too 
often  constrained — a  forced  duty,  rather  than  a  privilege 
and  delight?     "0  Lord,  quicken  me!" 

Such  questions,  and   many  others  which  these  may  sug- 
gest, will  be  helpful  to  the  necessary  duty  of  self-inspec- 
tion, and  will  stir  up  the  prayer  for  quickening  grace.     The 
21 


302  EXPOSITION  OF  PSALM  CXIX. 

evil  of  a  dead  and  drooping  state  must  not  be  lightly 
thought  of;  for  at  such  times  the  difference  between  the 
believer  and  the  worldling,  or  at  least  between  the  believer 
and  the  formalist,  is  scarcely  visible.  O  believer,  you  have 
great  need  to  cany  your  complaint  again  and  again  unto 
the  Lord — "  Quicken  me — quicken  me — according  to  thy 
judgments  ^' — according  to  those  gracious  promises,  which 
— ^as  the  method  of  thy  proceedings,  and  the  rule  of  the 
dispensing  of  thy  grace — may  well  be  called  "  thy  judg- 
ments.'' You  cannot,  believer,  be  too  earnest  to  welcome 
the  breathings  of  the  Spirit,  or  too  cautious,  that  you  resist 
not  his  Divine  impression  by  the  indolence  of  your  own 
spirit.  When  the  Spirit  quickens  you  with  his  influence, 
do  you  quicken  him  with  your  supplications — "  Awake,  O 
north  wind ;  and  come,  thou  south :  blow  upon  my  garden, 
that  the  spices  thereof  may  flow  out.''*  Persuade — entreat 
— constrain  his  stay.  Enlivened  by  his  energy,  how  happy, 
and  in  your  own  sphere  how  useful,  a  member  of  the 
church  of  Christ  you  may  be  found !  Not  a  day  would 
pass  without  some  fresh  contemplation  of  the  Saviour — 
some  fresh  act  of  reliance  upon  him — some  fresh  exercise 
of  devotedness  to  bis  service.  It  is  for  want  of  this  con- 
stant excitement,  that  you  so  often  walk  in  darkness,  that 
you  have  so  little  vigour,  liveliness,  and  refreshment  in  your 
duties.  The  more  this  spiritual  life  is  "  exercised  unto 
godliness,"  the  more  enjoyment  will  be  realized  in  the  an- 
ticipation of  the  active  service  and  everlasting  praise,  which 
will  constitute  the  perfection  of  the  happiness  of  the  world 
above.  "  His  servants  shall  serve  him;  and  they  shall  see 
his  face;  and  his  name  shall  be  in  their  foreheads."! 

157.    MANY  ARE  MY  PERSECUTORS  AND  MINE   ENEMIES;    YET  DO  1 
NOT  DECLINE  FROM  THY  TESTIMONIES. 

"  Which  of  you  " — said  our  Divine  teacher — "intending 
to  build  a  tower,  sitteth  not  down  first, and  counteth  the  cost, 
whether  he  have  sufficient  to  finish  it?":j:  A  most  impor- 
tant consideration  for  those  who  are  setting  out  in  a  fair 
profession  of  religion  !  Young  Christian,  let  your  course 
be  commenced  with  time  set  apart  for  serious  considera- 
tion, and  most  jealous  self-scrutiny.     Beware  of  hasty  de- 

*  Cant  iv.  16.        i  Rev.  xxii.  3,  4.         J  Luke  xiv.  28. 


VERSE   157.  303 

terminations.  Examine  whether  your  resources  of  needful 
strength  for  "  the  race  set  before  you,"  are  derived  from 
your  own  resohitions,  from  the  sincerity  and  ardency  of 
your  love,  or  from  a  simple  dependence  upon  the  word  of 
God.  Consider  the  prospects  that  have  probably  presented 
themselves  to  your  mind,  whether  they  are  such  as  are 
strictly  warranted  by  the  blessed  book,  which  is  given  to 
you  as  the  "  lamp  unto  your  feet,  and  light  unto  your 
path.''*  If  you  have  led  yourself  to  expect  that  a  life  of 
steady  and  uniform  consistency  will  command  the  esteem 
and  respect  of  an  ungodly  world,  you  have  forgotten  both 
the  word  and  the  example  of  Him  whom  you  profess  to 
follow — ('^  The  servant  is  not  greater  than  his  Lord.  If 
they  have  persecuted  me,  they  will  also  persecute  you  "t) 
— and  you  will  soon  be  ready  to  exclaim — "  Many  are  my 
persecutors  and  mine  enemies."  If  at  some  times  their 
hostility  is  not  in  perceptible  exercise,  it  is  not  quelled  or 
wearied  out.  The  enmity  "  is  not  dead,  but  sleepeth."  It 
is  possible,  however,  on  the  other  hand,  that  their  unexpect- 
ed surprisals  and  inveteracy  may  be  so  appalling,  that,  in 
counting  the  cost,  you  may  have  little  hope  of  sustaining 
the  conflict.  But  here  j^ou  are  again  forgetting  the  word 
that  speaks  support  and  encouragement  in  the  most  awful 
crisis — "  My  grace  is  sufficient  for  thee ;  for  my  strength 
is  made  perfect  in  weakness.":}:  Thus  by  taking  "the  ar- 
mour of  righteousness  on  the  right  hand  and  on  the  left.,"§ 
you  will  find,  that,  while  presumption  is  cast  down,  and 
self-confidence  is  humbled,  the  trembling  simplicity  of  de- 
pendence upon  ail  Almighty  arm  is  upheld  and  honoured — 
*'  Many  are  my  persecutors,  and  mine  enemies:  yet  do  I 
not  decline  from  thy  testimonies." 

Count,  then,  upon  the  difficulties  that  beset  the  heavenly 
path,  and  gird  yourself  to  meet  them.  You  will  never 
pluck  the  Rose  of  Sharon,  if  you  are  afraid  of  being  pricked 
with  the  thorns  which  surround  it  You  will  never  reach 
the  crown,  if  you  flinch  from  the  cross  in  the  way  to  it. 
Oh  !  think  of  the  honour  of  bearing  this  cross.  It  is  con- 
formity to  the  Son  of  God.  Let  the  mind  be  deeply  im- 
bued with  the  remembrance  of  his  daily  cross  of  suffering 
and  reproach,  and  we  shall  gladly  "go  forth  without  the 
camp   bearing  his  reproach,"  and   even  "  rejoicing,  if  we 

*  Verse  105.     t  John  xv.  20.    t  2  Cor.  xii.  9.      §  Ibid.  vi.  7. 


304  EXPOSITION  OF   PSALM  CXIX. 

are  counted  worthy  to  suffer  shame  "*  with  him  and  for  him. 
Indeed,  what  love  do  we  profess  to  bear  him,  if  we  will  not 
take  up  a  cross  for  him?  How  can  we  be  his  followers 
without  his  cross  ?t  How  can  we  be  Christians,  if  we  are 
not  confessors  of  Christ  before  a  world  that  despises  his 
gospel ? 

But  a  steady  consistent  Christian  profession  is  no  matter 
of  course.  The  crown  is  not  easily  won.  "  Many  are  our 
persecutors  and  our  enemies.'*  Yet  the  secret  of  perse- 
verance, such  as  is  here  expressed,  may  be  illustrated  by 
the  experience  of  the  great  Apostle.  At  the  time  when 
his  '•  persecutors  were  many,'*  and  human  help  even  from 
his  friends  had  failed  him — he  was  enabled  to  maintain  an 
unshaken  confidence  in  the  service  of  his  God— "At  my 
first  answer  " — he  tells  us—"  no  man  stood  with  me,  but  all 
men  forsook  me.  Notwithstanding,  the  Lord  stood  with 
7726,  and  strengthened me.'^X  David  himself  had  been  ena- 
bled to  acknowledge  the  same  principle  of  perseverance 
under  similar  circumstances  of  trial,  when  he  appealed  to 
his  God  in  grateful  recollection  of  the  protection  vouch- 
safed— "Lord,  how  are  they  increased  that  trouble  me? 
Many  are  they  that  rise  up  against  me.  Many  there  be, 
which  say  of  my  soul.  There  is  no  help  for  him  in  God. 
But,  thou^  O  Lord,  art  a  s/iieldfor  ine;  my  glory,  and  the 
lifter  up  of  my  head — 0  God  the  Lord,  the  strength  of  my 
salvation,  thou  hast  covered  my  head  in  the  day  of  bat- 
tle."§ 

But  are  we  never  conscious  of  taking  a  devious  path  in 
"  declining  from  the  Lord's  testimonies,"  to  escape  the  ap- 
pointed cross?  Do  we  never  shrink  from  "the  voice  of 
him  that  reproacheth  and  blasphemeth,  by  reason  of  the 
enemy  and  the  avenger]'*  Can  we  always  in  the  integrity 
of  our  heart  appeal  to  an  Omniscient  God — "All  this  is 
come  upon  us  ;  yet  have  we  not  forgotten  thee,  neither  have 
we  dealt  falsely  in  thy  covenant ;  our  heart  is  not  turned  back, 
neither  havcour  steps  declined  from  thy  way ;  though  thou 
hast  sore  broken  us  in  the  place  of  dragons,  and  covered 
us  with  the  shadow  of  death  ?"||  There  is  no  boasting  in 
this  confidence  of  a  child  of  God.  Whenever  he  is  ena- 
bled to  exercise  it,  he  recollects  it  as  the  fulfilment  of  the 

*  Hob.  xiii.  13.  Acts  V.  41.  t  See  Malt.  xvi.  24.  X  2  Tim.  iv.  16,  17. 
§  Psalm  iiu  1—3;  cxl.  7.     |1  Psalm  xliv.  IG— 1!), 


VERSE  158.  305 

covenant  promise—"!  will  put  my  fear  in  their  hearts, 
and  they  shall  not  depart  from  me."*  Thus  docs  the  pro- 
mise of  perseverance  heautifully  connect  itself  with  the 
duty  of  persevering.  And  how  encouraging  is  it  to  remark, 
that  in  this,  as  in  every  other  way,  "the  wrath  of  man" 
("  howbeit  he  meaneth  not  so,  neither  doth  his  heart  think 
so  ")  "  praiseth  God,"t  in  working  the  eventual  good  of  his 
people!  All  the  fruit  of  persecution  in  a  prepared  and 
Christian  temper  will  be  to  make  us  more  prayerful  in  our 
spirit,  and  more  circumspect  in  our  walk.  And  thus  the 
light  of  our  profession  will  shine  with  increasing  lustre  to 
the  world,  and  the  enjoyment  of  our  Christian  privileges 
will  be  more  habitually  known  in  an  even  course  of  holy 
walking  with  God. 

158.    I  BEHELD    THE  TRANSGRESSORS,  AND  WAS    GRIEVED; 
BECAUSE  THEY  KEPT  NOT  THY  WORD. 

We  shall  not  tire  in  listening  to  this  repeated  expression:}: 
of  the  tenderness  of  the  Psalmist's  heart  in  his  exercises 
with  God.  Rather,  when  we  consider  the  mark  of  peculiar 
acceptance  which  the  Lord  had  sealed  upon  this  feature  of 
his  character,§  let  every  fresh  view  and  recollection  of  it 
be  followed  with  some  deepened  impression  upon  our  too 
cold  and  indifferent  hearts.  Our  joys  and  sorrows  are  as 
it  were  the  pulse  of  our  soul,  by  wiiich  our  spiritual  life 
and  health  may  at  all  times  be  most  accurately  marked.  A 
fellowship  with  the  joys  of  the  angels  of  God  over  repent- 
ing sinners  II  must  be  accompanied  with  bitterness  of  godly 
sorrow  over  the  hardness  and  impenitency  of  those  who 
"  keep  not  the  word  of  God."  But  even  here  in  the  act- 
ings of  our  hearts,  much  and  earnest  prayer  is  needed,  in 
order  to  obtain  a  clear  and  well  digested  acquaintance  with 
the  real  springs  and  motives  of  conduct  and  profession. 
Sin  is  so  subtle  in  its  nature  and  workings,  that  it  insinu- 
ates itself  into  our  holiest  desires,  and  often  so  far  inter- 
weaves itself  into  the  graces  of  the  Spirit,  as  greatly  to  mar 
their  beauty,  and  obstruct  their  operations.  And  never  do 
we  need  greater  watchfulness  over  its  power,  than  in  the 
temper  of  our  zeal  for  the  honour  of  God.  True  zeal  is, 
indeed,  a  precious  fruit  of  the  Sj)irit,  whose  other  name  is 

"  Jer.  xxxii.  40.  +  Compare  Isaiah  x.  7,  with  Ps.  Ixxvi.  10.  t  Comp. 
Verses  53,  13(>.     §  See  Ezekiel  ix.  4—6.     1|  Luke  xv.  10. 

27* 


306  EXPOSITION  OF  PSALM  CXIX. 

love — active,  self-denying,  compassionate  love  for  sinners. 
*  Let  me  never  fancy  I  have  zeal ' — said  a  Christian  of  a 
very  hi^-h  order — 'till  my  heart  overflows  with  love  to  ever}^ 
man  livino-/*  If  we  are  then  really  under  the  influence  of 
Christian  zeal  and  Christian  love,  we  shall  lose  no  oppor- 
tunity of  active  exertions  on  behalf  of  wretched  "  trans- 
gressors," and  the  limits  of  our  zeal  will  be  only  the  limits 
of  a  fallen  world.  Especially  within  our  own  sphere  will 
labour  and  pains  be  employed  in  seeking  to  stem  the  tide 
of  unrighteousness — ''  saying  unto  the  fools — Deal  not  fool- 
ishly— How  long,  ye  simple  ones,  will  ye  love  simplicity? 
Turn  ye,  turn  ye,  why  will  ye  die?"f 

But  the  fervency  of  our  zeal  will  express  itself  in  some- 
thing more  difficult  than  personal  service.  We  can  often 
warn  transgressors,  and  labour  in  their  cause,  when  we  are 
sadly  backward  in  sending  up  sighs  and  cries  on  their  be- 
half; and  in  uncovering  these  poor  lepers  in  the  sight  of 
that  great  and  good  Physician,  whose  "  power  present  to 
heal  "J  has  been  so  abundantly  manifested.  Oh!  it  is  hard 
to  reach  this  frame;  but  it  is  a  frame  of  rich  unction  and  re- 
freshment. It  is  the  mind  of  the  compassionate  Jesus, 
who,  while  he  looked  round  on  sinners  with  anger,  "  being 
grieved  for  the  hardness  of  their  hearts,''§  was  ready  to  re- 
member their  case  in  earnest  pleadings  to  his  Father— 
"  Father,  forgive  them,  for  they  know  not  what  they  do.''|| 
And  who  can  hope  to  "  assure  his  heart  before  God,"  while 
a  stranger  to  this  frame?  Can  we  bear  to  "behold"  all 
around  us  united  in  a  conspiracy  against  the  honour,  and, 
if  it  were  possible,  against  the  life  of  our  dearest  friend 
and  benefactor,  and  not  be  "grieved?"1F  Yet  if  it  be  ge- 
nuine "  grief,"  it  will  begin  with  exercises  on  account  of 
our  sin — "  all  of  us  mourning,  every  one  for  his  iniquity."*"* 
We  shall  never  hear  of  the  wickedness  of  others  without 
our  own  conscience  stirring  the  conviction  within — "  I  do 
remember  my  faults  this  day."tt    And  when  once  we  begin 

•  Martyn's  Life,  p.  1!)2.  t  Psalm  Ixxv.  4.  Prov.  i.  22.  Ezek.  xxxiii.  11. 
t  Luke  V.  17.     §  Mark  iii.  5.     ||  Luke  xxiii.  34. 

U  Celeriiim  in  Cyprian's  Epistles,  acquaints  a  friend  with  his  great  grief  for 
the  apostucy  of  a  woman  through  fear  of  persecution;  which  afflicted  him  so 
much,  that  at  the  feast  of  lOaster  (the  Queen  of  feasts  in  the  primitive  church) 
he  wept  night  and  day,  and  resolved  never  to  know  a  mament's  delight,  till 
through  the  mercy  of  God  she  should  bo  recovered. 

'•  K/ek.  vii.  Kn     If  Gen.  xli.  9. 


VERSE   159.  307 

the  enumeration,  where  shall  we  end?  "  Who  can  under- 
stand his  errors?  Cleanse  thou  me  from  secret  faults?" 
"  Enter  not  into  judgment  with  thy  servant,  0  Lord."* 

159.    CONSIDER  HOW  I  LOVE  THY  PRECEPTS',    QUICKEN    ME, 
O  LORD,  ACCORDING    TO  THY  LOVING-KINDNESS. 

The  people  of  the  world  neither  feel  a  "  love  for  the 
Lord's  precepts,"  nor  a  desire  for  his  quickening  grace; 
but  no  mark  more  distinctly  characterizes  a  child  of  God 
than  that  love  for  the  precepts  which  is  delineated  through- 
out this  Psalm.  For  though  "his  commandments  are  not 
grievous"  in  themselves,  yet  to  the  unrenewed,  proud, 
worldly  heart,  they  are  an  intolerable  yoke;f  and  therefore 
a  love  to  them,  not  being  the  growth  of  the  natural  soul, 
must  be  a  "  plant  which  our  heavenly  Father  hath  planted," 
a  witness  of  the  Spirit  of  adoption,  and  an  encouragement 
to  approach  to  God  with  filial  confidence.  But  is  the 
timid,  trembling  child  of  God  sometimes  ready  to  think 
that  nothing  that  he  can  do  can  be  acceptable  in  the  sight 
of  God?  all  is  so  weak,  so  mean,  so  defiled.  Let  him  take 
comfort  from  the  recollection  of  the  Lord's  readiness  to 
"  consider  how  he  loves  his  precepts."  How  did  he  con- 
sider Abraham?  "  I  know  Jibraham^  that  he  will  command 
his  children  and  his  household  after  him,  and  they  shall 
keep  the  way  of  the  Lord,  that  the  Lord  may  bring  upon 
Abraham  that  which  he  hath  spoken  of  him."|  Mark  also 
his  challenge  to  "the  accuser  of  the  brethren,"  respecting 
his  servant  Job,  as  a  lover  of  his  precepts:  Hast  thou 
considered  my  servant  Job,  that  there  is  none  like  him  in 
the  earth,  a  perfect  and  upright  man,  one  that  fenreth  God 
and  escheweth  evil?"§ 

But  while  believers  may  enjoy  the  full  confidence  of  the 
Lord's  consideration  of  them  as  "loving  his  precepts," — 
the  consciousness  of  the  imperfection  and  scanty  measure 
of  their  love  will  always  ])revent  them  from  urging  it  as  the 
ground  of  their  acceptance.  Instead,  therefore,  of  the  proud 
boast — "God,  I  thank  thee,  that  I  am  not  as  other  men 
are," — their  constant  need  of  quickening  influence  is 
mournfully  felt.     Yet  are  they  too  apt  to  sit  still  and  wait 

'    *  Psalm  xix.  12;cxliii.  2.    t  Compare  Jeremiah  vi.  10.     \  Genesis  xviii.  U). 

8  Job  i.  8. 


303  EXPOSITION  OF  PSALM  CXIX. 

for  the  breeze,  instead  of  calling  to  the  ^<  north  wind  to 
awake,  and  to  the  south  wind  to  blow/'*  to  spread  their 
sails,  and  urge  theni  on.  Though  the}^  may  be  able  to  say 
that  God,  his  word,  his  works,  his  perfections,  his  holiness, 
— Jesus,  his  pity,  his  love,  his  grace — is  their  delight,  their 
chief  delight,  yet  they  know  it  to  be  infinitely  below  the 
just  standard  of  warranted  scriptural  expectations. 

As  often,  therefore,  as  we  feel  the  hinderance  of  strait- 
ened desires  and  heartless  affections,  let  us  repair  to  the 
"loving-kindness  of  the  Lord,"  as  the  overflowing  fountain 
of  life  to  our  soul.  Remember — to  be  "  filled,"!  is  the 
promise.  We  have  life,  but  oh  !  give  it  us  "  more  abun- 
dantly ;"J  as  much  as  these  houses  of  clay — as  much  as 
these  earthen  vessels  can  contain.  And,  indeed,  the  taste 
that  we  have  enjoyed  of  the  loving-kindness  of  the  Lord, 
and  our  knowledge  of  its  unbounded  fulness,  will  furnish  a 
ready  plea  for  more  confident  expectation  before  the  throne 
of  grace.  Often  as  the  Psalmist  had  repeated  his  prayer 
for  quickening  grace,§  is  it  once  too  often?  If  it  be  a  repe- 
tition, at  least  it  is  not  a  "  vain  repetition." ||  Never  once 
was  it  an  empty  sound;  each  time  was  it  enlivened  with 
abundant  faith,  intense  feeling  of  his  necessity,  and  the 
vehemency  of  most  ardent  affection  ;  and  if  the  conscious- 
ness of  the  faintness  of  our  strength  and  the  coldness  of 
our  affections  should  lead  us  to  offer  it  a  hundred  times  a 
day,  in  such  a  frame  as  this,  it  would  never  fail  of  accept- 
ance. 

160.  THY  WORD  IS  TRUE  FROM  THE  BEGINNING;  AND  EVERY 
ONE  OF  THY  RIGHTEOUS  JUDGMENTS  ENDURETH  FOR  EVER. 

We  can  hardly  have  failed  to  observe  in  the  Lord's  ways 
of  providence  with  his  church  collectively,  or  in  the  expe- 
rience of  his  dealings  with  our  souls,  that  his  word  has  often 
seemed  on  the  eve  of  being  falsified,  clearlv  with  the  design 
of  a  brighter  and  more  striking  display  of  its  faithfulness. 
The  very  night  previous  to  the  close  of  the  four  hundred  and 
thirty  years,  Israel  was,  to  all  human  appearances,  as  far 
from  deliverance  as  at  any  former  period.     But  "  the  vision 

*  Can.  iv.  IG.     t  Matt.  v.  G.     t  John  x.  10. 

6  iNine  times  is  this  petition  urged,  verses  25,  37,40,  88,  107,  149,  154,  15G, 

II  Compare  Matt.  vi.  7. 


VERSE  160.  309 

was  for  an  appointed  time  ;"*  nothing  could  hasten,  nothins; 
could  delay  it;  for  "it  came  to  pass  at  the  end  of  the  four 
hundred  and  thirty  years,  even  the  selfsame  day  it  came 
to  pass,  that  all  the  hosts  of  the  Lord  went  out  from  the 
land  of  Kgypf't  At  a  subsequent  period  of  their  history, 
the  family  of  David  appeared  upon  the  eve  of  extinction,  and 
as  if  the  promise  of  God  would  fall  to  theground;  hut  -*  soon- 
er should  heaven  and  earth  fail,  than  one  jot  or  one  tittle 
in  any  wise  pass, until  all  be  fulfilled."!  To  exhibit  "the 
word  of  God§  as  true  from  the  beginning,"  a  providential, 
and  almost  a  miraculous  interference  was  manifested.  When 
Athaliah  destroyed  all  the  seed  royal  of  the  house  of  Judah, 
Joash  was  stolen  away,  put  under  a  nurse,  hid  from  Atha- 
liah in  the  house  of  the  Lord  six  years,  and  in  God's  ap- 
pointed time  brought  forth  to  the  people,  as  the  fulfilment 
of  the  express  promise  of  God — "liehold  the  king's  son 
shall  reign,  as  the  Lord  hath  said  of  the  sons  of  David." || 
"Whoso  is  wise,  and  will  observe  these  things,  even  they 
shall  understand  the  loving-kindness  of  the  Lord."l[ 

And  thus  it  is  in  the  experience  of  his  own  people.  Not 
one  of  them  will  be  found  who,  though  tempted  in  moments 
of  unbelieving  despondency  to  "charge  God  foolijihly,"^* 
has  not  afterwards,  in  some  unexpected  deliverance,  been 
led  to  "set  to  his  seal"  for  the  honour  of  his  God — "Thy 
word  is  true  from  the  beginning."  "The  Lord  shall  judge 
his  people,  and  repent  himself  for  his  servants,  when  he 
seeth  that  their  power  is  gone, and  there  is  none  shut  tip  or 
/e/?."ft  And  how  sweet  is  this  discovery  of  the  truth  of  the 
word  of  God!  We  may  have  an  outward  conviction  and 
perception  of  its  truth.  We  may  be  able  to  confute  the  in- 
fidel or  the  skeptic,  and  yet  be  utterly  ignorant  of  the  expe- 
rimental comfort  of  its  truths.  But  to  find,  that  "it  is  all 
true"  (as  the  woman  of  Samaria  found  of  the  doctrine  of 
Christ:}:  J)  because  it  answers  to  our  convictions,  our  wants, 
and  our  feelings — to  find  that  the  word  of  God  is  not  only 
incontrovertible  by  human  reasonings,  but  that  it  is  exactly 
suitable  to  our  daily  circumstances — to  know  that  the  pro- 
mises are  true,  because  they  have  been  fulfilled  in  us — this 
is  tasting,  feeling,  handling — this  is  indeed  blessedness — 
this  makes  the  word  unspeakably  precious  to  us — "a  trea- 

*  Hab.  ii.  3.  i  Exodus  xii.  41.  J  Matt.  v.  18.  §  Conip.  2  Sam.  vii.  10. 
II  2  Chron.  xxii.  10—12 ;  xxiii.  3.  II  Psalm  cvii.  43.  *^  Job  i.  22.  il  Dcut, 
xxxii.  30.    Compare  2  Kings  xiv.  20,  27.     \X  John  iv.  29. 


310  EXPOSITION  OF   PSALM  CXIX. 

sure  to  be  desired."*  To  find  by  our  own  experience  of 
the  comfort  of  the  gospel,  that  "we  have  not  followed  cun- 
ningly devised  fables,"  but  that  it  is  "a  faithful  saying,  and 
worthy  of  all  acceptation,  that  Christ  Jesus  came  into  the 
world  to  save  sinners''! — this,  indeed,  is  "life  from  the 
dead."  Oh!  how  should  we  seek  to  attain  this  experimental 
perception  of  the  truth  of  God's  word.  The  Israelites  were 
not  satisfied  with  inquiring  respecting  the  manna — "What 
is  this?"t — or  with  discovering  that  it  had  descended  from 
heaven;  but  they  gathered  it  each  for  himself,  and  fed  upon 
it  as  their  daily  bread.  Nor  will  it  be  of  any  avail  to  us  to 
prove  beyond  contradiction,  and  to  acknowledge  with  the 
fullest  assurance,  the  truth  of  God's  word,  unless  we  thus 
embrace  it  and  live  upon  it  as  our  heavenly  portion.  It  is 
faith  alone  that  can  give  this  spiritual  apprehension — "He 
that  believeth  hath  the  witness  in  himself."§ — But  if  the 
word  be  the  truth  of  God  "from  the  beginning,"  it  must  be 
eternal  truth  in  its  character  and  its  results — like  its  great 
Author,  in  every  particular,  "enduring  for  ever." — "For 
ever,  0  Lord,  thy  word  is  settled  in  heaven.  Thy  faithful- 
ness is  unto  all  generations." || 

Lord!  give  unto  us  that  "precious  faith,"  by  which  the 
acknowledgment  of  the  truth  "of  thy  word"  from  the  be- 
ginning, "and  its  endurance  for  ever,"  may  become  the 
spring  of  continual  life  and  consolation  to  our  souls. 


PART    XXI. 

161,  PRINCES  HAVE  PERSECUTED  ME  WITHOUT  A  CAUSE;  BUT    MV 
HEART  STANDETH  IN  AWE   OF  THY  WORD. 

Such  was  David's  unjust  treatment  from  the  hands  of 
SaulIF— persecuted  without  any  cause,  except  what  might 
arise  from  envy  at  his  superior  excellence** — provoked^by 
repeated  and  unmerited  aggravations,  and  restrained  from 
open  and  unlawful  violence  only  by  his  "heart standing  in 
awe  of  God's  word."  "The  Lord  forbid,"  said  he  on  one  of 
these  occasions,  "that  I  should  do  this  thing  unto  my  mas- 

*  Prov.  xxi.  20.  t  1  Tim.  i.  15.  J  Exodus  xvi.  15,  margin.  6  1  John  v. 
H).  11  Verses  89,90.  U  Verse  23.  **  I  Sam.  xvui.  8, 28,  29.  Comp.Prov. 
xxvn.  4. 


VERSE  IGl.  311 

ter,  the  Lord's  anointed,  io  stretch  forth  my  hand  against 
him,  seeing  he  is  the  anointed  of  the  Lord.^^^  We  mark 
thisframeof  mind  as  characteristic  of  the  Lord's  people  from 
the  beginning.  Joseph,-}-  Nehemiah,+  and  the  Jews  in  his 
time§ — and  the  three  Babylonish  captives|| — were  evident- 
ly actuated  by  this  holy  principle.  J  osiah  obtained  a  mark  of 
special  acceptance  on  this  account,1[  as  answering  to  the 
"man,  that  tremhteth  at  God's  word^^  and  wdio  will  ever 
be  regarded,  whether  he  be  found  on  the  throne  or  on  the 
dunghill, as  the  man, to  whom  the  Lord  "will  look.''**  And 
certainly,  under  such  circumstances  as  David's,  where  the 
wrath  of  princes  and  the  wrath  of  God  are  weighed  against 
each  other,  who  can  doubt,  but  that  it  is  better  to  incur  the 
persecution  of  men,  by  a  decided  adherence  to  the  word  of 
God,  than  the  wrath  of  God,  by  declining  from  it? 

Our  Saviour,  knowing  what  was  in  man,  had  clearly  fore- 
told these  to  be  the  difficulties,  with  which  his  followers 
would  have  to  conflict,  and  had  armed  them  for  the  trial 
with  the  word  of  encouragement — "When  they  bring  you  . 
into  the  synagogues,  and  unto  magistrates,  and  powers,  take 
ye  no  thought  how  or  what  thing  ye  shall  answer,  or  what 
ye  shall  say.  For  the  Holy  Ghost  shall  teach  you  in  the 
same  hour  what  ye  ought  to  say.^ff  The  trial  at  the  first 
onset  proved  too  hard  for  them:  Peter's  "heart  stood  in 
awe"  of  the  "persecuting  princes,"  and  in  a  moment  of 
temptation  he  disowned  his  Master;  \\  but  when  "the  Spirit 
of  power "§§  was  poured  from  on  high,  such  was  the  "holy 
awe"  in  which  himself  and  his  companions  "stood  of  God's 
word,"  that  they  declared  in  the  face  of  the  whole  council 
— "Whether  it  be  right  in  the  sight  of  God  to  hearken 
unto  you  more  than  unto  God,  judge  ye."  "We  ought  to 
obey  God  rather  than  men."||||  *1  fear  God,'  Colonel  Gardi- 
ner used  to  say,  'and  I  have  none  else  to  fear.'  Indeed,  the 
Spirit  of  adoption,  which  is  the  grand  feature  of  the  Chris- 
tian, will  never  fail  to  produce  a  strong  and  influential  fear 
in  the  heart — an  awe  of  God,  a  dread  of  sinning  against  the 
tenderest  Father,  of  grieving  the  dearest  Friend.  And  this 
awe  of  God's  character  will  naturally  extend  to  his  word, 
and  we  shall  be  more  tenderly  afraid  of  disregarding  its  dic- 
tates than  the  most  faithful   subject  of  breaking  the  law  of 

*  ]  Sam.  xxiv.  6.  t  Gen.  xxxix.  9.  X  Nch.  v.  If).  §  Ezra  ix.  4  ;  x.  3. 
II  Daniel  iii.  16—18.  IT  2  Chron.  xxxiv.  26,  27.  **  Isaiah  Ixvi.  2.  t  f  Luke 
xii.  11,12.    \X  Matt  xxvi.  69—75.     §§  2  Tim.  i  7.      ||||  Acts  iv.  19  ;  v.  29. 


312  EXPOSITION  OF  PSALM  CXIX. 

his  beloved  sovereign.  There  is  nothing  slavish,  nothing 
legal,  in  this  fear.  It  is  perfectly  consistent  with  gospel 
freedom,  and  invariably  productive  of  gospel  holiness.  It 
is  the  very  soul  of  religion;  at  once  the  best  preservative 
of  the  joys  and  privileges  of  our  experience,  and  the  best 
evidence  of  their  scriptural  character.  And  never,  probably, 
shall  we  find  this  principle  of  greater  service  to  us,  than 
when  suffering,  as  David  was  at  this  period,  from  unjust 
persecution.  It  will  keep  us  from  declining  from  the  ways 
of  godliness,  through  the  scorn  and  ridicule  of  the  world, 
or  from  the  temptation  to  regard  the  ways  of  the  world  with 
a  wishful  eye.  We  shall  be  alike  proof  against  the  richest 
allurements,  or  the  most  powerful  reproach  of  men,  to  go  be- 
yond the  word  of  the  Lord  to  do  less  or  more.* 

But  what  must  be  the  frame  of  that  heart,  when  the  word 
of  the  great  God — 'the  Creator  and  Judge  of  the  earth- 
fails  to  command  reverence!  Were  the  sinner  to  hear  a 
voice  from  heaven,  addressed  distinctly  to  himself,  we  can 
•hardly  conceive  of  obstinacy  or  infatuation  bold  enough  to 
reject  it :  yet  "  we  have  a  more  sure  word,  whereunto  we 
do  well  that  we  take  heed,"f  so  as  to  receive  it  with  si- 
lent awe,  to  bow  before  it  with  the  most  unlimited  subjec- 
tion, and  to  yield  ourselves  entirely  to  its  holy  influence. 
Let  us  then  beware  of  forgetting  our  "awe  of  this  word" — 
of  taking  it  up  as  a  common  book,  of  "  receiving  it  as  the 
word  of  man," and  not,  "as  it  is  in  truth,theword  of  God.":}: 
If  it  does  not  stand  infinitely  higher  in  our  estimation  than 
all  other  books,  we  hav^e  no  just  acquaintance  with  its  value, 
nor  can  we  expect  any  communication  of  its  treasures  to  our 
hearts.  The  remembrance  of  the  holiness  of  God  stamped 
upon  its  every  sentence  is  essentially  necessary  to  a  profitable 
study  of  its  contents.  §  Let  us  cultivate  the  spirit  of  Cornelius 

*  Numb.  xxii.  18.    t  2  Pet.  i.  19.    U  Thess.  ii.  13. 

§  The  Jews'  frontispiece  to  their  great  Bible,  is  Jacob's  expression  of  fear  and 
astonishment  Upon  his  vision  of  God  at  Bethel—"  How  dreadful  is  this  place ! 
This  is  none  other  but  the  house  of  God,  and  this  is  the  gate  of  heaven !  *  So 
ought  we,'  as  Dr.  Owen  remarks  upon  this,  *  to  look  upon  the  word  with  a  holy- 
awe  and  reverence  of  the  presence  of  God  in  it.' 

'  I  would  advise  you  all,  that  come  to  the  reading  or  hearing  of  this  book,  which 
is  the  word  of  God,  the  most  precious  jewel,  and  most  holy  relict  that  remaineth 
upon  earth,  that  ye  bring  with  you  the  fear  of  God,  and  that  ye  do  it  with  all 
due  reverence,  and  use  your  knowledge  thereof,  not  to  vain-glory  or  frivolous 
disputation,  but  to  the  honour  of  God,  increase  of  virtue,  and  edification  both  of 
yourselves  and  others.'  Cranmer's  Judgment  of  Scripture,  p."20. 


VERSE   162.  313   ' 

and  his  company,  as  an  example  of  the  Christian's  regard 
for  the  message  of  God — "  Now,  therefore,  are  we  all  here 
present  hefore  God,  to  hear  all  things  that  are  commanded 
thee  of  God.''* 

162.    I  REJOICE  AT  THY  WORD  AS  ONE  THAT  FINDETH  GREAT 
SPOIL. 

The  "awe  "  in  which  we  should  "stand  of  God's  word,'' 
so  far  from  being  a  hinderance  to  our  enjoyment  of  it,  is,  as 
we  have  just  hinted,  the  most  suitable  preparation  for  the 
due  reception  of  its  delights.     In  receiving  every  word  of 
it  as  the  condescending  message  from  him,  before  whom 
angels  veil  their  faces,  we  shall  find  the  disposition  to  "re- 
joice at  it,  as  those  that  find  great  spoil."     Often  had  David 
found  great  spoil  as  the  fruit  of  his  victories,!  but  greater 
joy  had  he  never  found  in  his  richest  spoil  than  he  had  now 
discovered  in  the  word  of  God.     It  is  under  this  figure  that 
the  joy  of  the  world  at  the  advent  of  Christ  is  illustrated — 
"  They  joy  before  thee — as  men  rejoice  ivhen  they  divide 
the  spoil.^'X    Evidently,  therefore,  the  expression  of  delight 
intended  to  be  conveyed  was  of  no  common  degree.   If,then, 
the  saints  of  old  could  realize  such  treasures  and  such  en- 
joyment in  the  word,  when  blessed  with  so  scanty  a  portion 
of  it,  can  we  who  have  the  entire  revelation  of  God  as  our 
portion,  forbear  to  acknowledge — "the  lines  are  fallen  unto 
us  in  pleasant  places;  yea,  wfe  have  a  goodly  heritage ?"§ 
Perhaps  also  this  expressive  image  may  remind  us  of  the  in- 
ward conflict  necessary  to  acquire  a  spiritual  interest  inthis 
precious  word.     It  is  so   contrary  to  our  natural  taste  and 
temper,  that  habitual  self-denial  and  struggle  with  the  in- 
disposition of  the  heart  can  alone  enable  us  to  "  find  the 
spoil."     But  what  "  great  spoil  "  is  divided  as  the  fruit  of 
the  conflict!     What  a  rich  and  abundant  recompense  is  in 
reserve  for  the  "  good  soldier  of  Jesus  Christ,"  who  is  de- 
termined through  the  power  of  the  Spirit  to  "  endure  hard- 
ness," until  he  overcome  the  reluctance  of  his  heart  to  this 
spiritual  duty.   He  shall  "  rejoice  "  in  "  finding  great  spoil." 
Sometimes  it  may  be  found  unexpectedly,  as  the  lepers 

*  Acts  X.  33.  On  this  particular  a  hint  from  a  heathen  may  not  be  unworthy 
of  our  remark.  "  Ehud  said  to  Eglon,  I  have  a  message  from  God  unto  thee. 
And  he  arose  out  of  his  scaiy     Judges  iii.  20. 

t  At  Ziklag— 1  Sam.  xxx.  19,  2(5—31.  From  the  children  of  Amraon, 
2  Sam.  xU.  30.  t  Isa.  ix.  3.  §  Psalm  xvi.  G. 

28 


*314  EXPOSITION  OF  PSALM  CXIX. 

found  great  treasure  of  gold  and  silver  in  the  Syrian  carnp.* 
Sometimes  we  see  the  riches  and  treasures  contained  in  a 
passage  or  doctrine,  long  before  we  can  make  it  our  own. 
And  sometimes,  when  we  gird  ourselves  to  the  conflict  with 
indolence,  and  wanderings,  under  the  weakness  of  our  spi- 
ritual perceptions  and  the  power  of  unbelief,  many  a  prayer 
and  many  a  sigh  is  sent  up  for  divine  aid,  before  we  are 
crowned  with  victory,  and,  as  the  fruit  of  conquest,  enabled 
to  appropriate  the  word  to  ourselves,  so  as  to  "rejoice  at 
it." 

It  is  evident,  however,  that  from  a  cursory,  superficial 
reading  of  the  word  of  God,  no  such  fruit  can  be  anticipated. 
When,  therefore,  the  flesh  or  the  world  have  deadened  our 
delight  in  the  word  of  God,  and  taken  from  us  this  "  great 
spoil,"  should  not  our  sorrow  be  as  great  in  our  loss,  as  was 
our  former  joy  in  our  triumph  ?  VVhy  do  we  not  regain  our 
spoils?  Because  we  do  not  feel  their  loss.  0  do  not,  then, 
since  there  are  such  treasures  found  and  enjoyed  in  this 
field  of  conflict,  lose  your  interest  in  them  by  the  indulgence 
of  presumption,  heartlessness,  or  despondency.  Before  you 
attempt  to  read,  put  up  an  earnest  prayer,  under  the  sense 
of  utter  helplessness  to  perform  one  spiritual  act,  for  the 
powerful  help  and  Almighty  teaching  of  the  Spirit  of  God. 
Then  you  shall  persevere  with  unconquerable  and  unwea- 
ried vigour,  and  not  fail  to  share  in  the  blessed  fruits  of  vic- 
tory— views  of  a  Saviour's  dying  love — an  interest  in  the 
precious  blessings  of  the  cross — "  great  spoil  " — unsearch- 
able riciies."t 


163.  I  HATE  AND  ABHOR  LYING;    BUT  THY  LAW  DO  I  LOVE. 

The  affections  of  the  soul  are  so  opposed  to  the  charac- 
ter and  will  of  God,  that  it  is  natural  to  love  what  God  hates, 
and  to  hate  what  God  loves.  But  when  a  new  principle  and 
bias  are  given  to  the  heart,  it  falls  in  with  the  dictates  of 
God's  law,  as  before  it  had  acted  in  resistance  to  it.  "L}^- 
ing"  is  now  "hated  and  abhorred"  as  contrary  to  "a  God 
of  truth,"  and  the  "law"  is  now  "loved"  as  the  reflec- 
tion of  his  image,  and  the  manifestation  of  his  will.  David 
had  before  made  these  dispositions  the  subject  of  prayer;:}:  — 
and  the  answer  to  his  prayer  was  clearly  manifested  in  the 

*  2  K^ings  vii.  8.         f  Eph.  iii.  8.        t  See  Verse  29. 


VERSE  103.  315 

expression  which  he  here  gives  to  the  strength  of  liis  affec- 
tions.    For,  indeed,  a  slight  disinclination  to  a  sinful  course 
would  prove  a  very  ineffectual  guard  against  it.     Nor  would 
a  general  interest  in  the  law  of  God  he  a  permanent  princi- 
ple of  vital  godliness. — But  here  David  expresses  that  dead- 
ly hatred  and  abhorrence  of  sin  that  will  admit  of  no  recon- 
ciliation, and  that  habitual  love  to  the  law  of  God,  influen- 
tial in  its  character,  and  the  seal  of  a   Divine  impression 
upon  his  heart.     Under  this  'Mying,"  however,  of  which 
he  declares  his  rooted  abhorrence,  he  intended  to  include 
not  only  those  more  or  less  direct  deviations  from  truth  of 
which  he  had  himself  been  guilty,*  but,  as  we  have  before 
had  occasion  to  remark,f  whatever  should  be  found  in  any 
shape  or  form,  or  degree,  inconsistent  with  the  truth  of  God. 
Well    had  it  been  for   Eve,  had   she   turned   from   the 
tempter's  lie  with  the  determination  that  is  here  exhibited.:): 
But — "ye  shall  not  surely  die" — has  from   that  moment 
been  a  most  effectual  instrument  in  captivating  unwary  souls 
into  his  fatal  snare.     So  plausible  is  it  in  itself,  so  agreea- 
ble to  the  desires  and  inclinations  of  the  lusting  heart,  that, 
when  applied   by  the  subtle  adversary,  it  is  received,  and 
cherished,  even  where  the  wretched  victims  are  assured 
in  the  first  contest  with  the  temptation,  that  its  "deceit  is 
falsehood."     But  they  do  not  "hate  and  abhor  it,"  they  do 
not  flee  from  it,  as  a  concern  for  the  honour  of  God   and 
their  own  safety  w^ould  lead  them,  and  therefore,  as  the 
fruit  of  their  delusion,  and  the  punishment  of  their  unfaith- 
fulness, they  are  eventually  "  given  up  to  believe  it."§     If, 
then,  we  are  ever  tempted  by  the  flattery  and   allurements 
of  the  world,  let  us  only  mark  the  standard,  taste,  maxims, 
and  pursuits  set  before  us,  how  opposed  they  are  in  their 
character  and  tendency  to  the  truth  of  God,  and  we  shall 
probably  turn  away  with  hatred  and  abhorrence. 

But  must  not  those  who  are  "made  overseers  of  the  pur- 
chased flock  "II  of  Christ— yea,  all  "who  earnestly  contend 
for  the  faith  which  was  once  delivered  unto  the  saints,"1[ — 
feel  it  to  be  a  matter  of  most  anxious  watchfulness  to  mark 
any  deterioration  of  doctrine  or  principle — any  deviation 
from  the  simplicity  of  the  gospel,  and  brand  it  as  a  lie?  — 

*  Compare  1  Sam.  x.\i.  2,  with  Abimclech— twice  with  Achish,  1  Sam.  xx'u 
13;xxvii.  10.  « 

t  See  on  Verse  29.  t  Gen.  iii.  4— C.  §  2  Thcss.  ii.  H.  H  Acts  x.x.  26. 
IT  Jude  3. 


316  EXPOSITION  OF  PSALM  CXIX. 

"  I  have  not  written  unto  you,"  said  tlie  venerable  Apostle, 
''  because  ye  know  not  the  truth,  biit  because  ye  know  it, 
and  that  no  lie  is  of  the  truth.  Who  is  a  liar,  but  he  that 
denieth  that  Jesus  is  the  Christ."*  And  will  not  the  licen- 
tious abuse  of  the  doctrines  of  grace  be  instantly  abhorred 
by  the  Christian's  heart  as  the  suggestion  of  the  father  of 
lies?  ^' What  shall  vve  say  then?  Shall  we  continue  in 
sin,  that  grace  may  abound?     God  forbid  !"t 

Heliever!  do  you  wish  to  have  your  hatred  and  abhor- 
rence of  every  kind  of  lying  strengthened  with  that  detesta- 
tion, which  will  give  you  increased  power  of  resistance? 
Do  you  long  to  have  every  passion  of  the  soul — "  indigna- 
tion, vehement  desire,  zeal,  revenge  ":}: — summoned  against 
it?  Then  learn  to  "abhor"  it — not  only  as  your  enemy 
— but  as  God's.§  Pray,  that  the  arrow  of  conviction  may 
be  dipped  in  the  blood  of  Christ;  and  if  the  wound  inflict- 
ed be  deep  and  painful,  it  cannot  be  mortal.  Mortal,  in- 
deed, it  will  be  to  the  sin,  but  healing  to  the  soul.  And  do 
not  forget  to  seek  that  your  sorrow  for  sin  may  be  soothed 
by  a  sense  of  reconciliation;  and  be  assured,  that  never 
will  your  hatred  of  it  be  so  perfect,  as  when  you  feel  your- 
self sheltered  from  its  everlasting  curse. ||  And  let  your 
daily  walk  and  conduct  manifest  the  inseparable  connex- 
ion of  a  holy  hatred  of  lying  vanities  and  lying  ways  with 
a  love  for  the  law  of  God. 


104.    SEVEN  TIMES  A-DAY  DO  T  PRAISE  THEE,  BECAUSE   OF  THY 
RIGHTEOUS  JUDGMENTS. 

The  man  of  God  had  just  spoken  of  his  fear,  joy,  and 
hatred.  He  now  speaks  of  his  love — or  the  expression  of 
his  love  in  praise.  And,  indeed,  it  is  the  mixture  of  praise 
with  prayer  in  this  psalm,  that  makes  it  so  complete  an  ex- 
hibition of  (^iristian  experience.  Early  and  late,  and  ha- 
bitually throu2;hout  the  day,  have  we  seen  this  man  of  God 
"give  himself  unto  prayer."1[  And  here  it  appears  that 
his  spirit  of  "supplication,"  in  strict  conformity  with  the 
Apostolical  rule,  was  invariably  mingled  "wilh  thanks- 
giving."** '<  Seven  timestt  a-day  do  I  praise  thee."    If  vve 

^  1  John  ii.  21 ,  22.  t  Kom.  vi.  1,2.  t  2  Cor.  vii.  11.  §  Comp.  Ps.  cxx.xix. 
21,  22.^^  II  Comparo  Extk.  xvi.  G3;  xxxvi.  31  ;  xx.  43.  H  See  on  verses  147, 
148.  **  Compare  Phil.  iv.  G.  tt  Seven  times— tliat  is— continually.  Prov. 
xxiv.  10. 


VERSE    164.  317 

live  in  the  atmosphere  of  praise,  feeling  that  "it  is  good 
for  us  to  draw  near  to  God,"*  we  shall  not  need  any  rule 
to  define  the  frequency  of  our  praises,  any  more  than  it 
would  be  necessary  to  prescribe  a  limitation  to  our  visits  to 
a  beloved  friend,  to  whom  our  obligations  were  daily  in- 
creasing. A  spirit  of  love  will  answer  every  scruple,  and 
banish  all  apprehensions  of  oifence,  on  whichever  side  of 
the  boundary  we  might  happen  to  move.  Young  Chris- 
tians, indeed,  may  sometimes  unwarily  subject  themselves 
to  a  ''spirit  of  bondage,"  in  constraining  their  consciences 
to  set  times  for  duty,  the  frequency  of  which  may  intrench 
either  upon  the  circumstances  of  the  outward  man,  or  the 
weakness  of  the  inward  man.  But  let  not  any  given  num- 
ber of  times  be  thought  indispensable  to  form  acceptable 
service.  Though  our  rule  of  service  is  not  to  be  mea- 
sured by  our  indolence,  yet  it  must  be  accommodated  to 
those  daily  engagements  of  our  individual  calling,  which, 
when  "  done  as  to  the  Lord,"f  constitute  as  real  and  ne- 
cessary a  part  of  our  religion,  as  the  more  spiritual  sacri- 
fices of  prayer  and  praise.  If  any  particular  time  (beyond 
the  Sabbath  employment,  and  "the  morning  and  evening 
sacrifice  ")  is  observed  because  it  is  the  time^  however 
wearied  our  spirits  may  be,  or  however  the  occasion  may 
interfere  with  immediate  duty,  we  have  forgotten  the 
weighty  instruction  of  one  well-qualified  to  speak — "  Bo- 
dily exercise  profiteth  little ;"i  and  we  must  go  and  learn 
what  that  meaneth — ''I  will  have  mercy  and  not  sacri- 
fice."§  It  will,  however,  be  usually  found,  that  growth  in 
grace — bringing  with  it  an  habitual  relish  for  spiritual  in- 
tercourse with  God,  and  enabling  the  young  Christian  to 
bring  the  spirit  of  this  intercourse  into  the  general  mould 
of  his  walk  and  conversation — will  find  for  each  duty  of 
the  day  its  proper  place.  As  his  views  become  more  solid 
and  settled,  his  services  will  become  more  free,  and  his 
obedience  more  evangelical. 

But  the  formalist,  considering  "  seven  times  a-day"  to  be 
an  infringement  of  the  sacred  canon — "Be  not  righteous 
over  much  "II — pays  his  customary  service  twice  a-day. 
He  says  his  prayers,  and  he  says  his  praises  too,  and  his 
conscience  slumbers  again.     And  it  is  sad  to  think  that 

*  Psalm  Ixxiii.  28.  f   Col.  iii.  23.     Eph.  vi.  7.  X  1  Tim.  iv.  8. 

§  Hosea  vi.  C,  with  Matt.  ix.  13 :  xii.  7.  I|  Eccles.  vii.  1 G. 

2^* 


31S  EXPOSITION  OF   PSALM  CXIX. 

there  should  be  times  of  slumber  with  the  Christian,  when 
he  little  differs  from  him.  Oh!  let  us  be  alarmed  at  every 
symptom  of  such  a  state,  and  "find  no  rest  to  our  spirit," 
until  we  have  regained  some  measure  of  this  frame  of 
hearty  and  overflowing  praise.  If  there  be  a  heavenly  na- 
ture, there  must  be  a  heavenly  work.  Tongue  and  heart 
should  be  set  on  fire  by  love.  But  the  Christian  sometimes 
feels  that  he  must  not  praise.  He  has  no  sensible  token 
of  love  to  call  him  forth,  and  therefore  his  harp  is  suffered 
to  "  hang  upon  the  willows,"  and  he  cares  not  to  taiie  it 
down  even  to  "  sing  one  of  the  Lord's  songs  in  this  strange 
land."*  Well  would  it  be  for  him  to  remember,  that  the 
service  of  praise  is  the  most  successful  means  of  resistance 
to  the  despondency  of  unbelief.  Many  have  found  with 
Bunyan — '  When  1  believe  and  sing,  my  doubting  ceases.' 
Often  has  the  act  or  even  the  attempt  to  praise  proved  a 
quickening  ordinance  to  overcome  the  complaint  of  dul- 
ness  in  prayer — Do  you  say  then,  drooping  soul,  I  am  so 
cold,  I  cannot  praise?  Endeavour  to  bring  to  mind  some 
spiritual  or  even  temporal  mercy  that  you  may  have  re- 
ceived. Or  if  recollection  fails  you,  open  your  Bible;  turn 
to  some  subject  of  praise,  such  as  the  song  of  the  angels  at 
the  birth  of  our  Saviour,!  or  the  song  of  the  redeemed  to 
the  honour  of  the  Lamb;:}: — Have  you  no  part  or  interest 
in  it?  Do  you  not  need  the  Saviour?  Can  you  be  happy 
without  him?  Then  inquire,  and  feel,  and  try,  whether 
you  cannot  give  "thanks  unto  God  for  his  unspeakable 
gift."§  Peradventure  your  notes  may  rise  into  praise,  and 
in  the  excitement  of  praise,  prayer  will  again  mingle  itself 
with  its  wonted  enjoyment.  It  is  no  less  your  folly  than 
your  sin  to  drench  your  spirits  in  continual  depression, 
wliich  unfits  you  for  the  exercise  of  every  department  of 
the  duty  and  privilege  of  the  gospel.  Jf  assistance  be 
needed  for  this  blessed  work,  we  cannot  forbear  the  remark 
how  fully  the  liturgical  services  of  our  church  provide 
matter  to  sustain  the  elevation  of  the  soul  heavenwards. 
Language  better  adapted  for  strengthening  the  weak  en- 
deavour of  the  aspiring  soul  will  not  readily  be  found,  con- 
secrated as  we  may  almost  consider  it  to  be,  in  the  remem- 
brance of  its  acceptable  use  by  a  throng  of  the  Lord's 
favoured  people  during  successive  generations,  now  united 

""  P.salin  cxxxvii.  2,  4.     1  Luke  ii.  13,  14.    t  Rev.  v.  12.     §  2  Cor.ix.  15. 


VERSE  165.  319 

to  the  general  assembly  above,  and  worshipping  with 
everlasting  acceptance  "  before  the  throne  of  God  and  the 
Lamb." 

But  the  subject  of  praise  that  appears  to  have  dwelt 
much  upon  the  Psalmist's  mind  was  the  Lord's  "  righteous 
judgments" — probably  referring  to  his  decrees  and  decla- 
rations respecting  his  church.  And  this  is  a  matter  that 
has  often  called  forth  the  expression  of  adoring  thankful- 
ness— <'  0  Lord,  thou  art  my  God," — said  the  enraptured 
prophet  in  the  name  of  the  church, — "  I  will  exalt  thee,  I 
will  praise  thy  name;  for  thou  hast  done  wonderful  things: 
thy  counsels  of  old  are  faithfulness  and  truth.'''''^  In- 
scrutable, indeed,  they  may  sometimes  appear;  and  opposed 
to  our  best  prospects  of  happiness;  yet  the  language  of 
faith  will  be,  in  the  darkest  hour — "We  know  that  all 
things  work  together  for  good  to  them  that  love  God,  to 
them  who  are  the  called  according  to  his  purpose.''!  Hut 
neither  "seven  times  a-day,"  nor  "seventy  times  seven," 
will  satisfy  us  in  heaven.  The  song  of  "  Moses  and  the 
Ijamb  "  is  occupied,  with  this  theme  of  the  Lord's  "  righ- 
teous judgments,"!  and  for  this  ever  "  new  song"  tlie  harps 
of  God  will  never  be  unstrung,  and  never  out  of  tune 
throughout  an  eternity  of  praise.  § 

165.    GREAT  PEACE    HAVE    TIIEY    WHICH    LOVE    THY   LAW,  AND 
NOTHING  SHALL  OFFEND  THEM. 

Every  feature  of  the  covenant  of  grace  bears  some  re- 
semblance to  the  nature  of  the  covenant,  full  of  grace, 
peace,  and  love.  Two  of  the  agents  in  the  cov'cnant  are 
fitly  represented  by  the  lamb  and  the  dove — emblems  of 
peace.  The  tendency  of  its  principles,  "  is  first  pure, //f^7j 
jye(7ce«Z>/e."l|  The  end  of  it  will  be  peace — universal  peace 
— "  They  shall  not  hurt  or  destroy  in  all  my  holy  rtioiin- 
tain.^^^  The  present  enjoyment  of  it  is  jyeace — ^^ great 
peace  " — the  heritage  of  those,  "  which  love  the  law  of 
God." 

Christian!  Have  not  you  discovered  the  connexion  of 
peace  with  love  for  the  whole  revealed  will  of  God?    Look- 

*  Isaiah  xxv.  I.  This  appears  also  to  have  been  the  subject  of  David's  mid- 
night praises,  verse  G'2. 

t  Rom.  viii.  28.         \  Rev.  xv.  3,  4.  §  Ibid,  iv.  8.          ||  James  iii.  17. 

IT  Isaiah  xi.  C— 0.     Comp.  ii.  4. 


320  EXPOSITION  OF  PSALM  CXIX. 

ing  at  it  as  the  law  of  irulh^  did  it  not  disturb  your  peace 
of  self-satisfaction  and  self-delusion — the  first  step  to  the 
attainment  of  a  solid  habit  of  peace?  You  learned  to  see 
yourself  as  God  sees  you.  Every  fresh  view  humbled  you 
more  than  ever:  Your  dissatisfaction  exercised  you  in 
an  anxious  and  diligent  search  for  true  peace.  And  then, 
looking  at  it  again  as  '^  the  law  of  faith  " — here  is  your 
ground  of  peace  laid  open  to  you — Your  way  to  God  is 
clear — your  acceptance  free — your  confidence  assured — 
your  communion  heavenly.  The  blood  of  Christ  having 
reconciled  you  to  God,  you  "have  peace  with  him  through 
our  Lord  Jesus  Christ,"  yea,  you  are  "filled  with  peace, 
all  peace  in  believing. ""^^  And  have  not  you  equal  reason 
to  "love  this  law,''  as  a  law  of  obedience?  Does  not  this 
view  of  it  bring  a  large  measure  of  "  peace  "  to  your  soul? 
Here  you  have  your  question  answered — "  Lord !  what 
wilt  thou  have  me  to  do."t  Let  "this  word  dwell  in  you 
richly  in  all  wisdom,"  and  it  will  be  your  daily  directory 
of  life  and  conduct.  You  will  have  a  gracious  taste  to 
"  delight  in  it  after  the  inner  man.":}:  Walking  in  the  light 
of  it,  you  will  go  on  to  the  full  "enjoyment  of  peace." — 
"  Taking  cheerfully  your  Saviour's  yoke  upon  you,  and 
learning  of  him,  you  will  ever  "  find  rest  unto  your  soul." 
"'All  his  paths  are  peace.''§ 

Professor!  What  do  you  lose  b}^  your  indulged  indif- 
ference to  the  law  of  God?  Need  we  tell  you,  does  not 
your  own  conscience  tell  you,  that  you  are  a  stranger  to 
this  peace — this  '^ great  peace?^'  A  secret  root  of  idolatry 
cankers  the  principles  of  peace.  Notions  will  not  bring 
it  to  you — Nothing  but  the  vital  spirit  of  godliness — the 
"love  for  God's  law" — "  the  truth  received  in  the  love  of 
it,"  will  realize  the  blessing. 

Believer!  be  not  disheartened,  though  your  "love  to  the 
law  "  be  so  weak,  interrupted,  clouded,  that  sometimes  you 
are  led  to  fear,  that  you  have  no  love  at  all.  Do  you  not 
mourn  over  the  coldness  of  your  love?  Do  you  not  desire 
to  love?  Seek  to  know  more  of  the  constraining  influence 
of  the  love  of  Christ.  However  you  may  complain,  that 
your  chariot  wheels,  like  those  of  the  Egyptians,  "drive 
heavily,"  you  will  then  move,  like  the  chariots  in  the  pro- 

*  Rom.  V.  1, 10,  1 1;  XV.  1.3,        t  Acts  ix.  G.       \  Rom.  vii.  22.        §  Matt 
xi.  2U.     Prov.  iii.  17.  ^ 


VERSE  165.  321 

phet's  vision,  "upon  wheels  and  upon  wings."*  At  least 
you  are  on  the  way  to  peace,  if  not  in  the  actual  enjoyment 
of  it;  it  cannot  be  far  off.  It  will  soon  visit  you  in  a  sense 
of  reconciliation  with  Gocl,f  issuing;  in  a  quiet  acquiescence 
of  soul  under  his  wise  and  gracious  dispensations?!  "The 
Lord  is  your  shepherd,"  and,  dwelling  near  the  shepherd's 
tent,  "you  shall  not  want."§  Nothing  comes  to  you  with- 
out his  appointment;  and  whatever  he  takes  away  was  only 
what  he  had  first  given,  and  leaves  you  nothing  but  to  say — 
''Blessed  be  the  name  of  the  Lord."||  Whatever  he  lays 
upon  you  is  infinitely  less  than  you  deserve,  and  with  the 
fatherly  design  "to  do  you  good  at  the  latter  end."^f  What- 
ever he  gives  you  is  peace — "great  peace" — "perfect 
peace,"**  and  though  at  best  a  chequered  gift,  yet — as  the 
earnest  of  that  "peace  into  which  the  righteous  shall  enter 
when  taken  away  from  the  evil  to  come  "ff — it  is  an  in- 
calculable blessing. 

The  steadfastness  of  our  profession  is  a  most  important 
fruit  of  this  blessing  of  peace — "  nothing  shall  offend  them." 
'i'he  daily  cross,!  +  the  humbling  doctrine,§§the  fiery  trial |||| 
— which,  by  offending  the  professor,  detect  the  unsoundness 
of  his  heart — are  to  the  faithful  lover  of  the  precepts  of  God 
the  source  of  continual  strength  and  comfort.  Those  who 
were  stumbled  by  tribulation  or  persecution, were  they,  who 
"had  norootin  themselves."1[ir  Hence,  therefore,  there  was 
no  love  in  their  hearts — consequently  no  peace  in  their  ex- 
perience, and  no  stability  or  perseverance  in  their  walk. 
The  frequency  of  such  cases  in  a  day  of  profession  is  a  sub- 
ject of  constant  and  most  painful  observation.  A  course  of 
religion  is  commenced  under  the  impulse  of  momentary  ex- 
citement, as  unable  to  withstand  the  power  of  temptation  as 
"a  reed  shaken  by  the  wind."  The  first  storm  beats  down 
all  resolutions  that  were  not  formed  upon  the  conviction  of 
utter  helplessness,  and  in  entire  dependence  upon  the  suffi- 
ciency of  Divine  grace.***  But  the  power  of  genuine  love 
will  prove  the  soul's  safeguard  against  all  grounds  of  offence. 
The  gospel  has  been  embraced  on  a  fair  calculation  of  the 
cost,  from  a  deep  sense  of  its  value,  and  from  a  spiritual  per- 
ception of  its  character  and  application  to  our  wants.  Thus 
we  hear  objections  taken  to  the  doctrine  of  the  total  depra- 

*  Compare  Exod.  xiv.  525,  with  Ezek.  i.  15,  23.  t  Comp.  Col.  i.  20,  21. 
t  Phil.  iv.  6,  7.  §  Psahn  xxiii.l.  |I  Job  i.  21.  H  Dcuf.  viii.  1(5.  **  Isaiah 
xxvi.  X  ft  Isaiah  Ivii.  1,2.  {!  Mark  x.  21,  22.  §  §  John  vi.  CO,  65,  GG. 
I  II  Matt.  xiii.  21.     HH  Mark  iv.  17.     **••  Comp.  John  xv.  5.     2  Cor.  xii.  D. 


322  EXPOSITION  OF  PSALM  CXIX. 

vity  of  man.  But  "love  to  the  law  of  God" — moulding 
our  minds  into  its  Divine  impression  —  will  remove  all 
ground  of  otTence.  JMuch  may  be  advanced  by  the  pride 
of  man's  wisdom  against  the  doctrine  of  the  cross  and  the 
freeness  of  the  grace  of  God.  But  we  love  it  as  a  part 
of  "the  law  of  faith."  It  suits  our  case.  It  answers  our 
necessities — and  therefore  here  also  "nothing  offends  us." 
Thus  whatever  be  the  ground  of  offence — whether  from  the 
church  or  from  the  world  —  whether  from  Satan  or  from 
himself — "  love  to  the  law  of  God  "  enables  the  believer — 
instead  of  being  "tossed  to  and  fro  "  by  the  restless  power 
of  conviction — to  "make  straight  paths"*  for  his  feet 
throughout  his  heavenly  pilgrimage.  If  ever  his  cross  be 
grievous,  he  seeks  from  the  Lord  a  quiet  and  submissive 
spirit,  and  thus,  "  in  patience  possessing  his  soul,"  he  finds 
"  the  yoke  easy  and  the  burden  light."f  The  difficulties 
of  his  path  serve  to  exercise  and  strengthen  his  faith,  and 
to  add  fresh  testimony  to  the  faithfulness  of  the  promise. 
Whether,  therefore,  his  way  be  dark  or  light,  he  is  at  peace; 
and  all  will  end  at  last  in  a  richer  enjoyment  of  his  Saviour's 
love,  and  in  a  clearer  testimony  in  his  own  heart,  that  "the 
work  of  righteousness" — of  "  love  to  the  law  of  his  God  " 
— "  shall  be  peace,  and  the  effect  of  righteousness,  quietness 
and  assurance  for  ever.":j: 

166.  LORD,  I  HAVE  HOPED  FOR  THY  SALVATION,  AND  DONE  THY 
COMMANDMENTS. 

The  experience  of  the  "  great  peace  "  that  is  connected 
with  the  love  of  God's  law,  is  at  once  the  fruit  of  faith  and 
the  motive  of  obedience,  x'^nd  the  recollection  of  the  en- 
joyment of  it  leads  the  child  of  God  to  give  renewed  expres- 
sion to  his  faith  and  devotedness  to  his  service.  "  In  Christ 
Jesus  neither  circumcision  availeth  any  thing,  nor  uncircum- 
cision,  but  faith  which  worketh  by  love.""§  This  is  the 
characteristic  of  the  New  Testament  church.  Now  mark 
the  same  principle  and  the  same  object  of  faith  in  the  Old 
Testamentbeliever — "  I  have  hoped  for  thy  salvation  " — and 
the  same  working  of  faith— I  have  "done  thy  command- 
ments." "  Walked  they  not  in  the  same  Spirit  ?  Walked 
they  not  in  the  same  steps?"  Faith  is  the  exercise  of  the 
soul  in  a  sense  of  need,  in  desire,  and  in  trust.  Faith  goes 
to  God  on  the  ground  of  the  promise — hope  in  the  expecta- 

*  Hcb.  xii.  13,  with   Prov.  iv.  25—27.       t  Luke  xxi.  19.      Matt.  xi.  30. 
;  Isa.  xxxii.  17.     §  Gal.  v.  6. 


VERSE  166.  323 

tion  of  the  thing  promised.  Thus  hope  implies  the  operation 
of  faith.  It  appropriates  to  itself  the  ohject  of  faith.  And 
it  is  a  sure  evidence  that  our  hope  is  "  a  good  hope  through 
grace  "* — such  as  "  maketh  not  ashamed  "f — when  we  are 
enabled  to  take  hold  of  the  promises  held  out  as  the  objects 
of  faith,  and  to  stay  our  souls  upon  their  "  everlasting  conso- 
lation." Conscious  unworthiness  may  give  a  trembling 
feebleness  to  the  hand  of  faith,  but  the  weakest  apprehension 
of  one  of  the  least  of  the  gospel  promises  assures  of  our  in- 
terest in  them  all.  Why  may  we  not  set  all  the  fulness  of 
the  covenant  before  the  weakest  believer  as  well  as  before 
the  strongest,  and  proclaim  to  both  with  equal  freedom  the 
triumphant  challenge — ^' Who  shall  lay  any  thing  to  the 
charge  of  God's  elect?"  "  W^ho  is  he  that  condemneth?"J 
No  difference  exists  in  the  covenant  itself,  which  belongs 
not  to  the  degree  but  to  the  principle  of  faith;  and  there- 
fore weak  and  strong  have  an  equal  interest  in  it,  though 
not  an  equal  enjoyment  of  it.  The  only  distinction  regards 
the  strength  to  lay  hold  on  the  promise,  and  the  dexterity 
to  apply  it.  No  soul  can  sink  into  perdition,  that  grasps 
the  promise  with  the  hand  of  faith,  be  that  hand  ever  so 
weak  and  trembling.  Yet  if  the  promise  did  not  hold  us 
more  firmly  by  its  power  than  we  hold  it  by  our  faith,  who 
would  ever  attain  the  blessing?  Nor  let  the  believer  be 
supposed  to  possess  only  a  transient  interest  in  it.  For 
though  our  perception  of  it  may  be  subject  to  much  inter- 
ruption, yet  is  it  not  still  in  the  Bible — in  the  covenant  of 
God — in  the  heart  of  God?  And  is  it  not  constantly  re- 
newed to  every  successive  exercise  of  faith  ?  Hence,  there- 
fore, the  repetition  of  the  sameactof  faith  is  equally  necessary 
every  moment  as  at  the  first  moment  of  our  spiritual  life. 
W^hatever  be  our  standing  or  experience  in  the  gospel,  we 
must  exercise  in  every  fresh  coming  to  the  Saviour  the  same 
"hope  in  God's  salvation"  flowing  from  the  principle  of 
faith,  as  he  who  is  making  his  first  approach  to  Christ.  Nay, 
it  is  probable  that  we  may  find  the  same  or  even  greater 
difliculty  than  was  felt  at  the  beginning.  For  who  has  not 
discovered  the  difficulty  of  making  application  to  Christ 
fearfully  increased  from  the  circumstance  of  the  actings  of 
faith  not  having  been  habitual  ?  If  the  habit  of  faith  is  not 
cultivated,  the  operation  of  the  principle  on  surprisals  of 
temptation  will  be  materially  weakened.  But  the  more  fiiith 

*  2  Thcss.  u.  10.        t  Rom.  v.  5.        X  lb  viii.  33,  34. 


324  EXPOSITION  OF  PSALM  CXIX. 

is  regarded  as  the  breathing  of  the  soul,  and  the  more  con- 
stantly it  is  exercised  in  the  successive  occasions  of  every 
moment's  need,  the  less  perplexity  and  confusion  will  be 
experienced, when  some  especial  communication  of  strength, 
or  some  distinct  application  of  a  promise,  is  required. 

Now  is  not  your  experience,  believer,  familiar  with  such 
an  ilhistration  as  this?  You  are  exercised  with  wandering, 
defiHng  imaginations.  You  are  distressed.  You  struggle 
against  them,  and  again  and  again  are  overcome.  You  know 
the  promise.  You  are  acquainted  with  the  remedy.  But 
"the  shield  of  faith  "  has  been  laid  by.  You  have  therefore 
to  seeii  it,  when  you  want  it  at  hand  for  the  use  of  the  pre- 
sent moment;  and  thus  you  lie  powerless,  at  a  distance  from 
the  cure,  instead  of  being  able  to  bring  your  sin  at  once  to 
Jesus — Lord,  this  is  my  trouble;  this  is  the  "  plague  of  my 
heart;"  "  but  speak  the  word  only,  and  thy  servant  shall  be 
healed."*  It  is  from  the  neglect  of  the  cultivation  of  this 
habit  of  faith,  that  the  influence  of  the  principle  itself  is 
wavering.  Hope  is  consequently  clouded,  and  the  '^confi- 
dence and  rejoicing  of  hope,"  which  as  the  evidence  of  our 
interest  in  Christ  we  are  exhorted  to  "hold  fast,"t  is  much 
impaired.  Its  very  existence  depends  upon  the  principle 
of  faith,  and  therefore  its  energy  must  vary  according  to 
the  strength  and  constancy  of  faith. 

But  on  what  ground  is  this  "  hope  for  the  Lord's  salva- 
tion "  built?  On  his  faithfulness,  not  on  our  sincerity — on 
his  truth,  not  on  our  perseverance — on  his  unchangeable- 
ness,  not  on  our  constancy.^  It  is  built — not  on  the  work 
of  grace  in  us,  but  on  the  work  of  Christ  for  us — a  work, 
which  has  satisfied  every  claim,  provided  every  security, 
and  pledged  all  the  Divine  perfections  on  our  behalf — a  work 
so  finished  and  complete,  that  all  the  difficulties  of  salvation 
on  the  part  of  God  are  removed,  and  the  sinner  finds  no  hin- 
derance  in  the  way  but  himself;  while  he  is  warranted, 
though  covered  with  guilt  and  defilement,  to  apply  for  full, 
immediate,  and  unconditional  forgiveness.  What,  then,  hin- 
ders the  instant  reception  of  the  privilege,  but  that  disbelief 
of  the  record,  which — daring  to  "  make  God  a  liar"§— must 
not  be,  as  is  too  often  the  case,  lamented  as  an  infirmity, 
(except,  indeed,  in  cases  of  constitutional  weakness)  but 
watched,  prayed  against,  and  resisted,  as  a  deep  and  ag- 
gravated sin? — What  mars  the  present  enjoyment  of  the 

J"  Matt.  viii.  8.       t  Hcb.  ui.  6,  U.       t  lb.  vi.  17, 18.       §  1  John  v.  IC. 


VERSE  166.  325 

blessing,  but  that  self-righteousness,  which  —  lookii^s;  at  the 
fruits  of  faith  (contrition,  Iove,cliligence,&c.)  asprercqui- 
sites  for  believing — reflects  upon  thewisciom  and  grace  of 
God,  who  has  laid  the  foundation  of  a  sinner's  hope  on 
his  own  dear  Son,*  irrespective  of  any  warrant  of  faith  in 
himself?  We  want  to  be  fed  with  sensible  comfort.  Jkit 
from  whence?  From  feeling,  or  from  faith?  If  from  faith 
— yet  not  as  the  ground  of  dependence,  (in  which  respect  it 
is  weak  and  worthless  as  any  other  grace)  but  as  the  me- 
dium of  beholding  the  object  of  faith — otherwise  we  shall 
not  only  lose  the  peace  and  joy  we  are  seeking,  but  lose  it 
by  our  mistaken  way  of  seeking. 

How  solid  then  is  the  basis  of  "the  full  assurance  of 
hope  for  the  Lord's  salvation!"  It  is  not  that  we  shall  be 
interested  in  it,  when  our  faith  is  more  established,  our 
love  more  fervent,  and  our  works  more  abundant.  "  Hut*' 
— saysthe  Apostle — ^'yearecompleteinhim.^^\  Yourtitle 
is  as  perfect — your  interest  as  secure,  as  ever  it  will  be  ;«t 
the  day  of  "  the  redemption  of  the  purchased  possession  " :}: 
— Doubting  soul!  Let  not,  then,  a  sense  of  unworthiness 
paralyze  your  faith.  As  a  guilty  sinner,  you  are  invited. 
As  a  willing  sinner,  you  are  welcome.  As  a  believing  sin- 
ner, you  are  assured.  Why  hesitate,  then,  to  "lay  hold  of 
eternal  life?"  Is  it  presumption  in  the  drowning  man  to 
attempt  to  swim  to  the  rock  of  safety?  Why  then  should 
not  the  sinking  soul  cast  itself  upon  "  the  Rock  of  Ages?" — 
"Lord,  I  have  hoped  for  thy  salvation." 

Believer!  "Behold!" — saith  your  Lord — "I  come  quick- 
ly— hold  that  fast  which  thou  hast,  that  no  man  take  thy 
crown."  "Hold  fast  your  confidence  and  the  rejoicing  of 
your  hope"§ — It  is  not  of  the  trifling  importance  that  pro- 
fessors, and  even  some  Christians  of  a  low  standard,  seem 
to  imagine.  An  established  confidence  and  ground  of  com- 
fort is  the  evidence  of  your  interest  in  the  Lord's  salvation. || 
Without  it — you  will  have  no  release  from  the  spirit  of 
bondage — no  enlargement  in  Christian  duties — no  enjoy- 
ment of  Christian  privileges — no  "growth  in  grace  and  in 
the  knowledge  of  the  Saviour" — no  honoured  usefulness  in 
the  church  of  God — "The  things  which  remain  will  be 
ready  to  die."^     Rest  not  then  satisfied  with  an  occasional 

•  Isaiah  xxviii  16.  1  CoL  ii.  10.  t  Eph.  I  14.  §  Rev.  iii  1 1.  Heb.  iii.  6, 
14.  II  See  Heb.  iii.  C  Wliose  bouse  are  wo— i/  we,  &c.  lb.  14*  If  iiev. 
Ui.  2. 

29 


326  EXPOSITION  OF  PSALM  CXIX. 

gleam  of  light  and  joy,  while  your  horizon  is  overcast  with 
doubts  and  fears.  Waste  not  that  time  in  heartless  com- 
plaints that  had  been  far  better  employed  in  vigorous  act- 
ings of  faith.  Let  your  faith  exercise  itself  in  constant  de- 
pendence on  Jesus,  in  importunate  and  restless  supplica- 
tions at  the  throne  of  grace,  and  in  the  habit  of  diligence — 
*' giving  all  diligence" — at  all  times — in  all  ways — ^private 
and  public — "instant  in  season  and  out  of  season."  This 
— though  not  assurance — is  the  means  and  way  to  it — and 
"thus  an  entrance  into"  the  joy,  peace  and  glory  of  "the 
everlasting  kingdom  of  our  Lord  and  Saviour  will  be  richly 
administered  unto  us."*  We  shall  be  released  from  the 
prison-house  of  despondency,  and  breathe  the  free  atmo- 
sphere of  adoption  and  heavenly  love. 

But  we  must  not  forget  that  this  "assurance  of  hope,'' 
even  in  its  weakest  and  lowest  influence,  is  a  practical  prin- 
ciple:— "Every  man  that  hath  this  hope  in  Christ  p«rifieth 
himself,  even  as  he  is  pure."f  It  is  no  inactive  contem- 
plation, but,  the  spring  of  life  in  perpetual  motion — "-I have 
done  thy  commandments.^^  All  obedience  that  springs 
not  from  this  source  is  "dead  vvorks"| — the  fruit  of  self- 
will,  self-righteousness,  self-sufficiency.  It  may  be  that  we 
attended  on  this  service,  or  that  we  performed  that  duty. 
But  what  was  the  principle?  Evangelical  obedience  can 
only  flow  from  evangelical  faith  and  hope.  Love  to  Christ 
catches  fire  from  the  perception  of  his  love  to  us — Without 
this  perception,  all  is  weariness,  toil,  and  travail  of  soul  in  his 
service — duty,  not  privilege — constraint,  not  delight — con- 
science, not  love — Hence  the  most  assured  believers  will 
be  the  most  devoted  servants  of  their  Master.  "The  joy 
of  the  Lord" — "the  joy  of  faith,"  of  acceptance,  of  com- 
munion— "is  their  strength."§  They  live  by  faith,  and  as 
they  believe  they  love — they  conquer — they  deny  them- 
selves— they  lay  themselves  out  for  their  Master's  work. 

But  how  can  we  "do  bis  commandments"  without  a 
*^  hope  for  his  salvation  ?"  Only  in  proportion  as  we  have 
assured  our  title  to  the  promises  of  the  gospel,  can  w^e  take 
hold  of  them — plead  them  or  receive  their  supporting  in- 
fluence—When, therefore,  our  perception  is  indistinct,  our 
hold  is  weak,  we  are  almost  left  to  our  own  unassisted  re- 
sources — and  our  course  will  probably  be  in  the  end  that 

*  2  Peter  L  5—11.    t  1  John  iii.  3.    \  HeK  ix.  14.    §  Nek  viii.  10. 


VERSE  160.  327 

of  "perpetual  backsliding."  Where  there  is  no  certainty, 
there  can  be  little  love,  delight  or  dilig;ence.  Jlctive  de- 
voledn ess  Jlows  from  assured  accept ancc* 

If,  then,  we  are  ever  ready  either  to  suspect  the  reality  of 
^*  our  hope,  for  God's  salvation,"  or  to  refuse  its  consola- 
tions— two  points  will  put  it  to  the  test — its  g;round  and  its 
fruitfulness.  That  its  ground  may  he  immoveable,  let  it  be 
fixed  on  the  Lord's  salvation — "Christ  in  me,  the  hope  of 
glory."!     That  its  fruitfuUiess  may  be  exhibited,  let  our 

*  See  Cor.  xv.  :'8. 

t  Col.  i.  '27.  The  writer — having  ventured  strongly  to  enforce  the  duty  and 
privilege  of  Christian  assurance — deems  it  right  to  give  a  more  explicit  statement 
of  what  appears  to  him  the  scriptural  view  of  this  much  controverted  subject. 
That  a  sense  vf  romplrle  ucceptttnce  xn'ilh  GofI,  fftoundrd  upon  the  Divine 
testimony,  is  attuinnble—he  has  no  doubt.  The  "  covenant  ordered  in  all  things 
and  sure,"  (2  Sam.  xxiii.  n,)  offers  ample  warrant  for  the  most  assured  confi- 
dence. The  promises  of  this  covenant  arc  full,  free,  multi[)licd,  adapted  to  all 
possible  diversity  of  cases— attested  by  the  oath  and  seal  of  God  for  this  declared 
end — "  the  full  assurance  of  hope,"  the  "  strong  consolation  "  of  his  people.  (Heb. 
\i.  1 1  —  Id.)  The  instructions  of  our  Lord  and  his  A postles  had  the  same  blessed 
end  in  view.  (John  xv.  11 ;  xvi.  :W:  I  John  v.  13.)  The  design  and  efficacy 
of  his  atonement — as  contrasted  with  the  weakness  of  the  legal  services — was  to 
make  his  people  "perfect  as  pcrtninincr  to  the  conscienrf:.""  (Heb.  ix.  0,  with 
X.  14.)  His  people  under  both  dispensations  have  ever  maintained  this  sense  of 
appropriation  and  conscious  security.  (Job  xix.  25.  Psalm  xviii.  I.  Cant.  ii. 
IG;  vii.  10.  2  Tim.  i.  12.  1  John  iv.  IG;  v.  19,  20.)  The  want  of  this  as- 
surance seems  to  be  evidently  reproved.  (2  Cor.  xiii.  ').)  Exhortations  to  press 
forward  to  it  are  frequently  given.  (Heb.  vi.  11.  2  Vet.  i.  10.)  'I'he  means  of 
attainment  are  distinctly  pointed  out— (such  as  faith,  Eph.  i.  13.  Heb.  vi.  17, 
1 8— obedience— Isaiah  xxxii.  17.  John  xiv.  21—2:?.  I  John  ii.  3,  ,5— love— 
1  John  iii.  1 4,  18—21 ;  iv.  7— diligence— Heb.  vi.  11.  2  Pet.  i.  5—1 1.  The 
gift  of  the  Spirit— Rom.  viii.  16.  1  John  iii.  24.)  Now,  if  these  dispositions 
are  matters  of  consciousness,  the  blessing  of  assurance  coimected  with  them  nmst 
be  within  the  compass  of  Christian  attainment.— Upon  this  ground,  therefore,  it 
seems  most  important  to  inculcate  it  for  the  conviction  of  the  professor— the  ex- 
citement of  the  slumbering — and  the  encouragement  of  the  weak. 

T/uU  Christian  nssnranre  is  a  privilege  of  the  highest  consideration  is 
sufficiently  evident  from  what  has  Iveon  observed  of  the  enlargement  of  heart, 
peace,  and  joy  consequent  upon  it — and  of  the  spiritual  discomfort  and  unprofit- 
ableness resulting  from  the  want  of  it.  We  need  only  fa'ther  remark  as  illustra- 
tive of  this  point,  the  elevated  support  in  suffering,  (Job  xix.  21  — 25.  2  Tim.  i. 
12,)  and  in  the  prosjiect  of  eternity,  (2  Cor.  v.  1.  2  Tim.  iv.  7, 8,)  derived  from 
this  source. 

At  the  same  time,  however,  the  writer  cannot,  with  many  excellent  mm,  so 
identify  assurance  with  the  principle  of  faith,  as  to  stamp  as  unliNclievers  all  that 
are  destitute  of  it.  So  far,  indeed,  we  must  concede,  that  it  springs*  from  faith, 
and  grows  upon  no  other  root  — For— as  connected  with  olx?diencc,  love,  and  the 
fruits  and  habits  of  faith— it  ultimately  resolves  itself  into  a  practical  liolief  of  the 
testimony.  The  want  of  assurance  also  is,  in  fact,  a  want  of  faith.  For  if  faith 
were  more  habitually  exercised,  we  should  be  moru  conscious  of  its  existence — 
and  consequently  more  assured  of  our  interest  in  the  blessings  of^  the  gospel. 
Clear  views  of  evangelical  doctrine— thus  acted  out  in  faith— and  illustrated  in 
Uie  fruits  of  faith,  will  always  issue  in  Christian  assurance.     Yet  faith,  and  be- 


32S  EXPOSITION  OF  PSALM  CXIX. 

love  be  abounding  —  let  it  be  universal  in  its  extent  and 
practical  in  its  influence — that  it  may  command  even  the 
r^jiuctant  testimony  of  the  world,  and  encourage  some  among 

lifrJn'j  thai  we  have  faith,  seem  not  to  be  identical.  Nor  does  doubting  of  the 
existence  of  faith  necessarily  belong  to  positive  unbelief.  The  most  established 
saints  of  the  old  dispensation  occasionally  lost  their  nmsciousness  oj  Ihe  Divine 
ftiruur— that  is,  their  assurance  (Jobxiii.  24:  xix.  11.  I'salm  xiii.  I;  xxxi. 
:i2;  Ixxvii.  7 — !);  Ixxx.  viii.  7,  14 — !(>;)  while  surely  "the  root  of  the  matter" 
—  the  ri'oi  of  fuiih— was  still  "  in  them."  With  the  disciples— while  they  were 
ingrafted  Inj  faith  as  living  branches  of  the  true  vine — the  privilege  ffassaranr.e 
WIS  prnsptrtivK  (John  XV.  1—5,  whh  xiv.  '20.)  The  faith,  the  pre-requisite  for 
salvation — does  not  seem  necesstirHij  to  in»ply  an  approjir luting  interest  in  the 
^M.v/yft/  (John  i.  49,  50.  .\cts  viii.  37.  Horn.  x.  9.  1  John  v.  1.)  The  apos- 
tles exho.-t  ^o  fl*.vM/7/7ife  those  "who  had  obtained  like  precious  faith  with 
them."  ('J  Pet.  i.  1,  10.)  Triey  write  to  sincere  believers  that  thfy  might  he 
ussared  believers— ^\d\x\\y  distinguishing  between  believing  nnio  life,  and 
"  knowing  (hut  ice  hone  life;"  and  defining  assurance  to  be  rather  the  strength- 
em  d  exercise  than  the  essential  piinciple  (f  faith.  (1  John  v.  13.)  They 
separate,  again,  tetween  faith  as  the  result  of  hearing,  and  the  sealing  of  the 
Spirit,  i.  e.  assarance  as  the  consequence  ff  filth  (Eph.  i.  13;)  as  also  between 
"  ths  things  that  ai-e  freely  given  to  us  of  Go<l,"  and  our  knowledge  or  perception 
of  them  by  the  Spirit  of  God.  (1  Cor.  ii.  \2.)  Is  our  knowledge  of  these  free 
gifts  always  distinct?  And  have  we  no  part  in  them,  till  we  have  fully  cleared 
up  our  iutarest  in  them  1  The  right  of  the  heir  does  not  depend  upon  his  con- 
sciousness of  the  validity  of  his  title.  H  s  interest,  though  not  his  enjoyment, 
is  as  complete  while  he  is  an  unconscious  babe,  or  "  is  under  tutors  and  gover- 
nors," as  at  "  the  time  appointed  by  his  faiher  "  for  taking  possession  of  the  in- 
heritance. (Gal.  iv.  I ,  '<{.)  The  "  conunand  "  instantly  to  "  believe  on  the  name 
of  Jesus  Christ,"  is  indeed  as  binding  upon  us  all  as  any  part  of  the  Decalogue. 
(John  vi,  "is,  •2:).  I  John  iii. '23.)  But  if  it  is  supposed  to  imply  a />er5MOivV>» 
'fforglreness  (since  faith  is  the  means  of  obtainmg  forgiveness,  Acts  x.  43,  xiii. 
3d,  3i»,  xvi.  31 ,)  it  would  involve  the  absurdity  of  believing  that  we  are  accepted, 
that  ice  niaij  he  accepted.  Thus  f  )rgiveness  would  be  made  to  precede  faith,  in- 
stead of  bsing  the  result  of  it.  But  as  faith  is  the  instrument  by  which  we  are 
ingrafted  into  Christ,  (John  xv.  -i,)  and  brought  into  this  state  of  acceptance,  we 
must  have  faith  before  we  can  be  in  this  state— consequently  before  we  can  hare 
assurance  that  we  are  In  if.  It  is  not  true  that  we  are  in  this  state  till  we  be- 
lieve—tliereforc.  as  it  must  be  true  that  we  are  in  it,  before  we  can  believe  that 
vve  are  in  it  —  faith  must  be  suppo.sed  separable  from,  and  antecedent  to  assurance. 
'J  hu3,  a?ain,  if  assurance  l)e  delined  -as  doubtless  it  may  he — "kiwirlno  whom 
wi:  hiin:  lull t CI d,-'  (2  Tim.  i.  12.)  consciousness  supposes  the  previous  exercise 
of  faith  o  \  its  objatt  -that  is— faith  preceding  assurance. 

No/  dj  we  see  any  very  distinct  ra.uks  of  assurance  in  many  of  the  exercises 
of  taith  ri'i'orded  in  "the  gospels,  t^ense  of  need -desire— use  of  the  appointed 
means -and  a  spirit  of  dependence  mainly  characterized  the  applicants  for  the 
Saviour's  mercy— I  doubts  of  his  willingness  (Matt.  viii. '2,  3,)  or  his  ability 
(Mark  ix.  <>2,}  mingbd  themselves  with  sinct-re  w^orkings  of  faith.  Seldom  did 
tncir  dependence  amount  to  ciriainty:  and  appropriuliun  was  generally  rather 
tlie  result  than  the  principle  of  the  application. 

"  I'he  assurance  of  faith"— as  it  properly  respects  n  dependence  vpon  there.' 
coid,  is  indeed  the  essential  principle  of  Christian  life.  But  "  the  assurance  of 
hope"— implying  «  conscious  Interest  in  the  /-^ror*/,  and  comprehending  the 
rial  prir..leirc  of  assurance— seems  to  be  a  distinct  and  separable  idea.  The 
truth  of  tile  record— ''  Him  that  caiueth  unto  ine  I  will  in  no  wise  cast  out" — 
may  be  implicitly  received;  yet  a  cunsciuusness  of  coming,  or  of  having  come 


VERSE  166.  329 

them  to  "take  hold  of  our  skirt — saying,  Wc  will  go  with 
you;  for  we  have  heard  that  God  is  with  you."* 

may  be  much  obscured  by  negligence,  self-rightcousncss,  indistinct  perception  of 
the  actings  of  faith,  or  the  power  of  unbeUef  in  some  of  its  various  forms— conse- 
quently there  will  be  a  doubt  of  an  interest  in  the  record — a  icant  of  assvrance. 
For  no  man's  name  is  in  the  record— but  his  character  only — The  .declaration  is 
— "  He  that  believcth  "  not  any  particultir  indivtilnal.  mentioned  by  name — 
"  shall  lie  saved."  No  man  is  commanded  in  the  first  instance  to  lielieve  that 
Christ  died  for  him  individually — but  for  such  as  he  is — lor  the  unworthy — 
the  guilty — the  condemned — the  perishing.  This  is  the  warrant  of  his  applica- 
tion for  his  own  case,  the  event  of  which  will — ultimately,  if  not  ivimcdiatthj — 
be  appropriation  and  assurance. 

The  writer  is  deeply  convinced  that  a  lowered  exhibition  of  the  precious  doc- 
trme  and  inestimable  privilege  of  Christian  assurance  has  had  a  most  unfavoura- 
ble influence  in  deteriorating  the  standard  of  evangelical  religion.— The  doctrine, 
scripturally  stated,  is  the  liie  of  Christian  privilege — and  the  spring  of  practical 
devotedness.  Where,  therelbre,  it  is  defectively  set  forth — or  scarcely  set  forth 
at  all — or  guarded  with  an  over-anxious  care  against  abuse— the  privilege  is  but 
little  known,  and  the  springs  of  Christian  exertion  are  weak  and  uncertain.  And 
tlius  believers,  too  often  in  a  weak,  languid,  and  highly  sinful  state  of  unbelief, 
acquiesce  in  a  feeble  exercise  of  this  vital  principle,  and  indeed  can  scarcely  be 
persuaded  to  aim  at  a  healthy  state  and  active  habit  of  faith.  They  go  about 
their  duties,  like  an  expiring  person  about  his  work;  thinking  of  and  caring  for, 
all  the  detail  of  practical  exertion;  while  the  desirableness  of  health  and  strength, 
the  Physician  and  the  remedy,  are  given  up  in  despondency.  Their  case  is  per- 
fectly recoverable  by  due  attention  to  the  appointed  means,  and  to  the  real  nature 
and  symptoms  of  their  disease.  Yet  they  sit  down  in  the  miserable  and  degrading 
conclusion,  that  their  powers  are  paralyzed ;  and  though  they  preserve  the  notion 
of  spiritual  lite  and  the  hope  of  salvation  at  last,  yet  tliey  think  they  must  be  con- 
tent to  be  feeble,  comfortless,  and  unprofitable. 

Much  injury  has  also  arisen  from  restricting  the  privilege  of  assuiance  to  the 
higher  walks  and  maturity  of  Christian  experience.  Does  not  the  Apostle  place 
it  at  the  very  threshold  of  the  gospel,  when  he  "  wrote  to  little  children  "— "  be- 
cause their  sins  were  fur  viv  en  them  for  Christ's  name  sake  V  (I  John  ii.  VZ.) 
And  ought  we  not,  after  the  inspired  pattern,  to  "  desire  every  one  to  give  dili- 
gence "  in  pressing  towards  this  mark  ?  It  is  the  common  duty  of  all  that  are 
interested  in  the  gospel.  Diligence — as  the  habit  of  faith— is  the  appointed  mean ; 
slothfulness— as  the  fruit  of  unlielief- the  main  hinderance  to  its  attainment. 
(Heb.  vi.  11,  12.)  The  writer  is  iully  convinced  that  it  is  the  equal  and  com- 
mon right  of  the  youngest  as  well  as  the  oldest  memter  of  the  family  of  Gotl — 
and  (though  the  power  of  unbelief,  slothfulness,  or  backsliding,  may  for  awhile 
preclude  the  enjoyment  of  it)  that  it  is  linked  to  the  first,  as  well  as  to  any  suc- 
cessive, exercise  of  faith— to  its  most  trembling,  as  well  as  to  its  most  collected, 
act.  (Acts  xiii.  38,  3i).)  hideed,  the  first  act  of  faith — where  it  is  genuine — 
is  at  least  as  strenuous  as  any  subsequent  act :  and  perseverance  in  this  act, " 
where  the  hand  is  trembling,  is  not  unfrequently  the  characteristic  of  the  greatest 
decision,  courage,  and  maturity.  All,  therefore,  should  be  exhorted  to  asmrance; 
nor  should  the  youngest  be  satisfied  without  the  attainment  of  it.  Many  do  real- 
ize it  at  a  very  early  stage  of  Christian  experience.  And  where  they  fall  short 
of  it,  it  is  not  from  defect  in  the  object  or  in  the  warrant — but  in  the  mean.  'I'he 
exhibition  of  the  work  of  Christ  is  not  appropriated  with  that  simplicity  which 
brings  with  it  "joy  and  peace  in  believing." 

The  writer  cannot,  however,  as  he  has  before  stated,  absolutely  identify  faith 
and  assurance. —  He  does  not  conceive  adoption  into  the  family  of  (ifxl  "  by  faith. ^^ 

*  Zeqh.  viij.  33.' 

■^      29* 


330  EXPOSITION  OF  PSALM  CXIX. 


167.  MY  SOUL  HATH  KEPT  THY  TESTIMONIES;  AND  I  LOVE 
THEM  EXCEEDINGLY.  168.  I  HAVE  KEPT  THY  PRECEP1  S 
AND  THY  testimonies;  FOR  ALL  MY  WAYS  ARE  BEFORE 
THEE. 

Every  <»race  grows  in  the  heart,  in  proportion  to  the 
growth  of  the  love  of  the  word  of  God,  and  such  love  as 
David  felt  he  was  never  tired  of  expressing.     It  was  to  him 

(Gal.  ili.  20,)  to  depend  upon— or  in  all  cases  to  Iw  connected  wkh—mnscinus' 
we.vA-  of  this  relation.  A  child  may  be  fully  assured  that  he  is  a  child.  But  while 
an  infant— and  ir/ifn  this  relation  tmis  as  rf^alns  at  any  snhsttjurnt  j/rrioil — 
he  fitnJ  no  such  consrjniisness.  And  thus  there  are  many  dear  children  of  God 
— who  have  no  consciousness  that  they  are  so— yet  they  cry — they  long— they 
walk,  or  they  try  to  walk  as  children — and  so  evince  that  they  are  children. 
Or  (to  use  another  illustration)  we  may  have  light  sufficient  to  distinguish  ob- 
jects and  to  guide  us  on  our  vvay,  while  yet  we  do  not  see  clearly,  and  therefore 
cannot  possih/y  hf  ronscioas  that  ice  see  charhj.  What  judgment,  we  may 
also  ask.  must  we  form  of  the  distressing  and  not  unfrequent  cases  of  constitu- 
tional infirmity— the  characteristic  of  which  is  not  so  much  positive  unbelief 
(though  there  may  l)e  a  mixture  of  this.principle  in  the  case)  as  a  want  of  men- 
tal power  (often  sudden  and  unaccountable)  to  apprehend  the  objects  of  faith  in 
any  distinct  gospel  relation  ?  They  cannot  be  seen  in  their  true  light  and  bear- 
ing. The  spiritual  optics  that  should  discern  them— though  not  destroyed— are 
greatly  obscured,  so  that  the  eye  of  sense  and  natural  conscience  fill  the  retina  of 
contemplation  with  their  own  false  views.  This  is  a  very  different  case  fi:om 
spiritual  indolence,  or  want  of  laboriously  distinct  statement- that  is— where  the 
view  of  the  elementary  materials  is  clear— and  wants  only  the  exercise  of  industry 
in  the  arrangement  of  them.  This  is  the  state  of  a  person  in  a  swoon— not  of  a 
corpse.  The  principle  of  life  ts  not  extinct,  though  the  consciousness  of  it 
is  wholly  wanting,  and  may  continue  so  for  some  time. 

If  again,  assurance  must  be  considered  as  the  essential  principle  of  faith — 
then  all  that  are  destitute  of  it  must  be  in  a  state  of  unbelief.  We  have  there- 
fore to  account  for  the  strange  anomaly  of  unbelievers—"  knowing  the  plague  of 
their  own  h'sarts,"  hating  sin,  separate  from  the  world,  and  renewed  m  heart, 
temper,  life,  and  conduct.  For  such  unquestionably  (judging  fi-om  daily  and  ac- 
curate observation)  are  many,  who— though  kept  in  bondage  by  their  fear  and 
doubts,  aiid  far  from  having  attained  a  conscious  interest  in  Christ— are  yet 
(upon  this  supposition)  brin sing  forth  the  fruits  of  faith  upon  the  root  oj  un- 
tiehef  Is  not  this  a  stumbling  to  the  unconverted]  Is  it  not  rather  a  "de- 
spising "  than  cherishing  "  the  day  of  small  things  ]"  Is  it  not  "breaking  "  rather 
than  bindinijf  up  "  the  bruised  reed  ]"  Let  us  pray  for  faith  to  receive  and  to 
exhibit  "  the  fulness  of  the  blessing  " — "  the  high  calling "  and  consequent  re- 
sponsibilities—but not  shut  "  the  little  ones  "  out  of  the  camp.  I^ike  Jacob  of  old, 
and  a  more  wise  and  tender  Shepherd  than  he — we  must  "gently  lead  those 
that  are  with  ynungr"     (Gen.  xxxiii.  i:^.  14.     Isa.  xl.  II.) 

The  Scripture— in  the  writer's  view  of  it— seems  fully  to  warrant  the  distinc- 
tion prevalent  among  the  Puritan  divines— of  assurance  being  "  necessary  to  the 
Christian  — for  his  well-being,  not  for  his  being" — for  his  consolation  and  estab- 
lishment, not  tor  his  salvation.  For  his  own  part— though  he  does  not  scruple 
to  say—"  He  that  belieceth  not  shall  be  damned  " — (Mark.  xvi.  IG;)  — he  dares 
not  8iy— He  iliat  /*  no(  assured  shall  be  damned-i     He  would  not,  therefore. 


VERSES  167,  168.  331 

the  source  of  unceasing  pleasure  and  cheerful  obf^dience. 
And  as  he  "loved  the  testimonies  of  God  exceedingly,"  his 
"  soul  kept  them."  Indeed  the  bias  of  the  new  nature  to 
*'  keep  the  precepts  "  is  as  prevalent  as  that  of  the  old  nature 
to  sin.  It  is  a  principle  in  the  heart  uniting  with  the 
operation  of  the  law  to  produce  the  work  of  obedience. 
While  the  one  commands,  the  other  constrains;  There 
was  a  time  with  the  believer,  when  he  would  have  wished 
the  law  of  God  blotted  out  of  the  universe,  or  at  least  ex- 
changed for  one  more  indulgent  to  his  own  inclinations. 
But  now  that  it  is  written  in  his  heart,  he  cannot  forbear 
to  love  it,  and  he  would  overcome  every  hinderance  to  its 
sweet  restraint.  He  longs  for  a  more  close  intimacy  with 
it,  and  the  clearer  his  discernment  of  its  spirituality,  the 
more  satisfactory  does  he  find  it  to  his  soul.  There  is  not, 
indeed,  one  of  the  "  precepts  or  testimonies  that  he 
"keeps"  as  he  ought,  and  as  he  desires,  but  there  is  not 
one  of  them  that  he  does  not  prize,  and  •'  exceedingly  love, 
and  most  anxiously  desire  to  fulfil. 

But  the  mournful  consciousness  of  daily  failures  may 
make  us  shrink  from  so  strong  an  expression  of  confidence. 
Allecred,  however,  as  it  is  'as  an  evidence  of  grace,  and  not 
as  a  daim  of  merit,'*  there  is  nothing  in  this  language,  that 
the  most  humble  believer  need  hesitate  to  adopt  as  the  ex- 
pression of  Christian  sincerity  before  God.  David,  though 
aspiring  to  no  higher  character  than  that  of  a  poor  sinner, 
was  ye?  conscious  of  the  "good  work"  of  God  in  him-of 
desires  supremely  fixed  upon  him-of  a  heart  (frequently 
mentioned  in  the  Old  Testament)!  -perfect  with  him, 
three  evidences  of  which  he  here  adduces-spirituality  ot 
obedience,  exceeding  love  to  the  divine  word,  and  an  ha- 
bitual  walk  under  the  eye  of  his  God. 

have  the  trembling  soul  too  hastily  conclude  a-ainst  its  faith,  because  its  opera- 
ti^s  are  n^SncUy  assured:  at  the  same  time,  in  receiving  the  testimony  u. 
IS'id^in  accept  ng  the  Saviour  whom  it  so  clearly  reveals,  in  commj  to  God 
bv  him  in  1  is  ow^^^  way,and  in  abiding  with  him  in  "  th«  fed'^nce  d 

&ith  '^-he  his  no  doubt  but  the  assured  confidence  will  be  vouchsafed-"  I  know 
whom  I  have  believed."     ('^  Tim.  i.  12.) 

general  seems  to  mark  Christian  maturity  as  con  rased  ^"h  t^^^«  ;^^^^^^^^^^^ 
babe  and  the  inexperience  of  the  young  man  in  Clrn^t.     Compare  the  use 
same  wordnl^'og  in  I  Cor.  ii.  C.     Heb.  v.  14. 


332  EXPOSITION  OF  PSALM  CXIX. 

Now  let  us  ask — Do  "  our  souls  "  thus  "  keep  the  Lord's 
testimonies  "  habitually,  perseveringly  ?  Much  as  we  must 
have  to  acknowledge  in  the  way  of  humiliation,  yet  does 
conscience  testify  that  they  are  uppermost  in  our  minds — 
that  we  are  '*  going  on  unto  perfection?"  And,  while  some 
are  measuring  out  their  scanty  obedience  by  the  rule  of  ex- 
pediency, prudence,  the  example  of  those  around  them,  or 
some  other  worldly  standard,  does  our  love  seem  ready  to 
break  through  these  barriers,  as  if  it  could  never  burn  with 
sufficient  fervour  in  the  service  of  Him,  "who  loved  us  and 
gave  himself  for  us?"*  Why  then  should  we  shrink  from 
the  acknowledgment  of  "simplicity  and  godly  sincerity  " 
which  is  here  made?  If  we  are  ready  to  own — that  "with- 
out Christ  we  can  do  nothing,"  that  it  is  his  Spirit  that  "has 
wrought  ail  our  works  in  us,"t  that  "by  the  grace  of  God 
we  are  what  we  are,":},  that  our  hope  of  acceptance  is  in  no 
degree  grounded  upon  any  measure  of  obedience,  but  solely 
upon  the  finished  work  on  the  cross — why  should  we  refuse 
to  confess  the  grace  of  God  in  us?  We  cannot  at  the  same 
time  forget,  that  it  is  only  as  we  are  holy  and  consistent  in 
our  walk,  that  this  confidence  can  either  be  attained  or  pre- 
served. Allowed  unfaithfulness  in  the  Lord's  service,  ne- 
glect of  secret  prayer,  impurity  of  motive,  or  any  '-iniquity 
regarded  in  the  heart,"  must  be  expected  to  weaken  our 
confidence;  and  though  we  may  not  lose  our  hope  of  salva- 
tion, we  shall  rob  our  souls  of  the  precious  comfort  of  it, 
and  shall  be  utterly  unable  to  join  in  the  expressions  of  de- 
light and  ardent  love  here  described.  How  beautiful  is  that 
princely  spirit,  which  will  not  serve  the  Lord  "of  that 
which  doth  cost  us  nothing,"§  that  not  only  longs  for  ho- 
liness as  the  way  to  heaven,  but  loves  heaven  the  better 
for  the  holy  way  that  leads  to  it,  and  for  the  perfect  holi- 
ness that  reigns  there  eternall)^! 

But  if  a  fresh  motive  be  wanted  for  obedience,  let  the  re- 
collection that  "all  our  ways  are  before  God,"  serve  to  keep 
us  steady  in  this  straight  and  narrow  path.  Well  would  it 
be  for  us,  if  we  walked  less  before  men  and  more  before 
God:  if  in  secret,  in  business,  at  home  and  abroad,  we  heard 
the  important  words  speaking  to  us — "I  am  the  Almighty 
God:  walk  before  me,  and  he  thou  perfect."||     It  is  not 

*  Gal.  ii.  2J.    t  Isaiah  xxvi.  12.    }  1  Cor.  xv.  10.    §  2  Sam.  xxiv.  24.  11  Gen, 

XVII.    1.  '  II 


VERSES  167,  1G8.  333 

what  we  appear  before  the  world,  or  even  before  the  church, 
that  proves  the  spirituality  of  our  profession.  We  may  be 
unreprovable  in  the  sijjjht  of  men,  while  it  is  a  mere  artifi- 
cial walk, grounded  upon  base  external  principles — a  "walk- 
ing after  the  flesh,"  not  a  walk  before  God.  And  even  in 
the  path  of  Christian  security,  surely  it  would  not  be  with 
us  as  it  ot\en  is,  if  our  eye  were  constantly  fixed  in  dutiful 
reverence  upon  the  Omniscient,  Omnipresent  eye  of  Jeho- 
vah. What  influence  would  it  have  upon  our  business,  our 
conversation,  our  secret  duties!  The  path  of  uprightness 
would  be  followed  with  an  habitually  even  course:  "our 
eye  would  be  single,  and  our  whole  body  full  of  light.*'* 

liet  me  then,  as  bearing  the  profession  of  one  of  the 
Lord's  people,  be  awake  to  the  full  importance  and  power- 
ful energy  of  this  motive.  Let  me  walk  in  the  recollec- 
tion that  "all  my  ways  are  before  him;"  that  every  act, 
every  thought,  every  desire,  every  word,  is  registered  by 
conscience,  as  his  vicegerent;  and  laid  up  in  his  book  of 
remembrance. — When  I  am  about  to  venture  upon  any 
line  of  conduct,  let  me  consider  that  I  have  a  watchful  eye 
over  me,  piercing  into  the  deepest  recesses  of  my  thoughts, 
and  bringing,  as  it  were,  to  day-light  the  principles  by 
which  my  course  is  directed,  and  the  end  for  which  I 
inove.  Above  all,  let  the  recollection  be  present  to  my 
mind,  that  He,  l)efore  whom  are  all  my  ways,  is  He  that 
hung  upon  the  cross  for  my  sins.  Let  me  then  walk  as  if 
he  were  standing  before  me  in  all  the  endearing  obligations 
of  his  love:  Then  surely  1  cannot  be  dead,  insensible,  slug- 
gish in  keeping  his  precepts:  I  cannot  forbear  to  love  him, 
and  in  the  endeavour  of  love,  I  cannot  forget  his  rule  of 
direction — "If  ye  love  me,  keep  my  commandments."!    ■ 

*  Matt.  vi.  22.  t  John  xiv.  15. 


334  EXPOSITION  OF  PSALM  CXIX. 


PART    XXII. 

169.    LET    MY  CRY    COME  NEAR    BEFORE    THEE,  O  LORD.*    GIVE  ME 

UNDERSTANDING    ACCORDING    TO    THY    WORD. 170.     LET     MY 

SUPPLICATION  COME   BEFORE  THEE  :  DELIVER  ME   ACCORDING  TO 
THY  WORD. 

We  mark  David  here,  where  he  always  loved  to  be,  a  sup- 
pliant at  the  footstool  of  his  God,  seeking  an  audience  with 
that  faith,  earnestness,  humility  and  perseverance,  which 
never  failed  to  command  the  ear  of  his  gracious  Sovereign. 
And  is  not  our  own  case,  every  moment,  such  as  miw;ht  well 
press  out,  after  the  pattern  of  this  man  of  God,  more  earnest 
and  frequent  cries  from  the  heart?  We  place  little  account 
on  any  peculiar  richness  of  expression  or  fluency  of  utter- 
ance— the  mere  shell  and  external  shadow  of  the  duty.  The 
life  of  prayer  is  the  cry  of  the  heart  to  God.  The  eloquence 
of  prayer  is  its  earnestness.  The  power  of  prayer  is  that 
which  Cometh  not  from  education — or  from  the  natural  de- 
sire of  the  man — but  that  "which  is  from  above,"  —  "the 
Spirit  of  supplication," — "  the  Spirit  of  adoption."  When 
urgency  of  present  need  calls  prayer  into  exercise — when 
the  soul  is  at  stake — when  the  enemy  is  within  the  walls — 
perhaps  within  the  citadel — what  other  refuge  have  we,  but 
in  constant,  importunate  prayer?  Oh!  what  a  privilege  at 
such  seasons  to  know  that  we  have  a  "  strong  habitation, 
whereunto  we  may  continually  resort;"  to  be  able  to  remind 
the  Lord — "Thou  hast  given  commandment  to  save  me, 
for  thou  art  my  rock  and  my  fortress.''*  But  then  we  must 
see,  that  our  "  cry  "  comes  before — "  comes  near  before  the 
Lord,"  that  nothing  blocks  up  the  way,  or  interrupts  the 
communication.  If  we  are  believers,  the  way  is  open ;  "  the 
niiddle  wall  of  partition  is  broken  down."  O  let  us  be  ex- 
cited to  greater  nearness  of  communion.  "Having  bold- 
ness to  enter  into  the  holiest  by  the  blood  of  Jesus,  by  a 
new  and  living  way,  which  he  hath  consecrated  for  us, 
through  the  veil,  that  is  to  say,  his  flesh,"t  why  should  we 
be  backward  to  come?  Except  we  had  seen  the  way  mark- 
ed by  this  blood  of  sprinkling,  we  should  (if  we  have  had 
any  sight  into  our  own  hearts)  no  more  have  dared  to  take 
one  step  into  the  awful  presence  of  God,  than  to  rush  into 

*  Psalm  Ixxi.  3.  i  Heb.  x.  1 9,  20. 


<« 


VERSES  109,170.  335 

the  devouring  flame.  If  in  a  moment  of  exircmity  \vc  felt 
that  we  must  pray  or  perish,  we  should  have  had  no  hold- 
ness  to  open  our  mouths  before  God,  much  Jess  to  expect 
that  our  "supplication  would  come  near  before  him,"  had 
we  not  been  "  made  nigh  by  the  blood  of  Christ."*  But 
with  this  way  open  before  us,  why  fearful  that  we  should 
not  be  heard  ?  Why  cold  and  heartless  in  our  supplications? 
"  Let  us  rather  draw  near  with  a  true  heart  in  full  assurance 
of  faith;  for  he  is  faithful  that  promised."! 

But  where  we  feel  as  if  we  did  not,  could  not,  reach  the 
throne  of  grace,  "  is  there  not  a  cause  ?"  It  is  not  tracing 
the  evil  to  its  source  to  speak  of  the  dulness  and  insensibi- 
lity of  our  hearts.  The  cause  of  our  distance  from  God  must 
be  traced  to  a  deeper  origin.  The  real  difficulty  of  prayer, 
and,  indeed,  the  actual  inability  to  pray,  arises  in  many,  and 
probably  in  most  cases,  from  a  want  of  perception  of  the 
way  of  access.  We  can  readily  conceive  of  this,  in  regard 
to  those  who  are  totally  ignorant  of  Christ;  and  the  same 
must  be  admitted  in  the  cases  of  weak,  unestablished,  or 
negligent  Christians.  Through  ignorance  of  the  fulness 
and  freeness  of  the  gospel  in  the  one,  and  indulgence  of  sin 
or  secret  unwatchfulness  in  the  other,  the  way  of  access 
(only  perceptible  by  the  eye  of  faith)  becomes  dim,  the  de- 
sire faint,  the  spiritual  strength  weakened.  And  instead  of 
the  acknowledgment — "The  Lord  hath  heard  the  voice  of 
my  supplications,":}:  the  mournful  complaints  are  heard — 
"  My  soul  cleaveth  to  the  dust. — 0  that  1  were  as  in  months 
past."§  We  cannot  wonder  at  this  barren  frame.  Prayer 
without  faith  must  ever  be  a  heartless  ceremony  on  the 
spirit  of  bondage — in  either  case  utterly  destitute  of  spirit- 
ual enjoyment.  That  which  gives  to  it  life  and  acceptance 
is  the  immediate  connexion  of  the  duty  with  the  offices  of 
Christ. II  The  ignorant  and  self-righteous  may  find  it  a  mat- 
ter of  course  (at  all  times  equally  easy  and  equally  fruitless) 
to  bow  their  knee  in  the  service  of  prayer.  But  the  light 
that  darts  in  upon  awakened  consciences — revealing  some- 
thing hitherto  unknown  of  God  and  of  themselves — opens  it 
as  a  matter  of  the  deepest  mystery  and  most  amazing  diffi- 
culty to  find  any  sufficient  ground  of  confidence  for  a  self- 
condemned  sinner  in  his  approach  unto  God.  But  such  a 
confidence  God  has  found  and  laid  open.     You  cannot  ho- 

*  Eph.  ii.  13.      f  Hebrews  x.  22,  23.      ^  Psalm  vi.  9.      §  Verse  25.     Job 
xxix.     II  Hebrews  iv.  14—16;  x.  19—22. 


336  EXPOSITION  OF  PSALM  CXIX. 

nour  him  more  than  by  making  use  of  it— Since  all  that 
come  in  the  name  of  Jesus  are  welcome— seeking,  penitent, 
distressed  sinner,  why  should  not  you  be  welcome?  The 
throne  of  o-race  was  raised  for  poor  empty  sinners  such  as 
you.  You^cannot  want  larger  promises  or  a  belter  plea 
than  meets  you  there.  You  come— not  because  you  are 
worthy,  but  because  you  are  bid  to  come.  Take  the  com- 
mand, and  lay  it  upon  your  conscience.  The  endeavour  to 
come  will  be  an  act  of  overcoming  acceptable  faith,  such  as 
will  bring  you  nearer  to  God,  if  you  have  not  hitherto 
come — or  restore  you  to  the  blessed  privileges  from  which 
you  have  wandered. 

But  again — supposing  that  in  a  state  of  departure  from 
God,  you  may  have  been  much  engaged  in  active  service, 
or  even  in  the  exercises  of  social  religion;  yet  if  these 
duties  are  substituted  for  secret  communion  with  God,  be 
assured,  that  'Hhe  things  that  remain  in  you  will  be  ready 
to  die,"*  ordinances  will  fail  to  enrich.  Christian  fellow- 
ship will  bring  no  refreshment,  and  your  soul,  while  blessed 
with  the  abundance  of  means  of  grace,  "  in  the  fulness 
of  its  sufficiency,  vviil  be  in  straits.'^t  Indeed,  if  our  af- 
fections and  feelings  are  moved  in  social  exercises,  and 
are  cold  and  insensible  when  we  are  alone  with  God,  we 
have  great  reason  to  suspect  our  state.  Especially,  then, 
let  us  ask  ourselves — What  do  we  know  of  the  comforts  of 
the  closet?  We  cannot  expect  to  know  them  except  we 
prize  the  throne  of  grace.  Do  we  then  pray  because  we 
love  to  pray,  or  only  because  our  consciences  will  not  allow 
us  to  omit  a  known  duty?  Does  the  Lord  mark  those  se- 
cret transactions  between  himself  and  us,  that  manifest 
our  hearts  to  be  really  drawn  to  him  ?  Is  it  any  pressing 
business  of  our  soul's  salvation  that  brings  us  to  God  ? 
Are  our  services  enlivened  with  spiritual  apprehensions  of 
Christ?  Is  it  not  possible  to  continue  for  a  course  of  years 
in  the  outward  course  of  duty — and  yet  not  one  of  our 
prayers  has  ever  "  come  near  before  the  Lord?"  Perhaps 
we  may  have  been  wearying  ourselves  with  knocking  at  the 
wrong  door.  Perhaps  we  have  not  come  in  the  appointed 
way — and  therefore  we  have  never  really  come  at  all.  Or 
if  the  name  of  Christ  has  been  affixed  to  our  prayers,  has 
it  not  been  rather  as  a  component  part  of  a  formal  system, 

•*  Rev.  iii.  2.        f  Job  xx.  2. 


VERSES  169,  170.  337 

than  with  any  exercise  of  faith  in  building  our  hoi)es  of 
acceptance  upon  it? 

But  it  may  be,  that  we  have  backslidden  from  God  in  a 
habit  of  indulged  coldness  or  wilful  iniquity.  Now  if  we 
would  expect  "  the  candle  of  the  Lord  again  to  shine  upon 
our  heads,  and  his  secret  to  be  upon  our  tabernacles,"*  we 
must  rest  satisfied  with  nothing  short  of  the  full  restoration 
of  our  privileges.  We  must  return  to  the  Lord  with  deep- 
ened contrition  in  his  appointed  way,  and  wait  for  him  to 
look  upon  us  in  secret,  and  again  to  '^  let  our  supplication 
come  near  before  him."  He  had  only  "  gone  and  returned 
to  his  place,  till  we  acknowledged  our  offence  and  sought 
his  face;"f  and  he  is  now  to  be  found  sitting  on  a  "throne 
of  grace,"  "  waiting,  that  he  may  be  gracious/'J  VV^e  have, 
therefore,  much  encouragement  again  to  fall  down  before 
him,  and  to  pray,  and  never  cease  to  pray,  until  we  feel 
that  our  "  cry  and  supplication  do  come  near  before  him," 
and  spiritual  understanding  and  deliverance  are  vouch- 
safed in  answer  to  our  cry. 

But  it  is  most  beautiful  to  observe  the  Psalmist's  faith 
— like  oil,  feeding  the  flame  of  his  supplication.  Every 
petition  is  urged  upon  the  warrant  of  a  promise — "accord- 
ing to  thy  word."  Thus  did  the  promises  give  him  breath- 
ing in  his  supplication — excite  his  expectation  for  a  fa- 
vourable answer — and  exercise  his  patience  until  the  an- 
swer should  come.  Though  in  possession  of  so  compara- 
tively small  a  portion  of  the  blessed  book,  he  seemed  al- 
ways to  find  a  word  for  the  present  occasion;  always  able 
to  show  to  his  God  his  own  hand  and  seal.  Alas!  some- 
times with  the  whole  word  of  God  before  us,  we  are  at  a 
loss  to  appropriate  one  of  its  innumerable  promises  to  the 
circumstances,  wants,  or  difficulties  of  the  day.  But  let 
us  be  ashamed  of  the  narrowness  of  our  desires,  and  our 
want  of  apprehension  of  the  condescension  of  that  love 
which  accepts  even  the  stammering  language  of  faith  in 
his  children.  The  cry  "Abba,  Father,"  feeble  as  it  may 
be — 'though,'  as  Luther  sweetly  expresses  it,  *it  is  but  a 
cry,  yet  it  doth  so  pierce  the  clouds,  that  there  is  nothing 
else  heard  in  heaven  of  God  and  his  angels.'§     And  how 

*  Job  xxix.  3,  4.     t  Hosca  v.  15.     t  Isaiah  xxx.  18. 

§  Luther  on  Gal.  iv.  6.  And  again—'  This  little  word  Father,  conceived  ef- 
fectually in  the  heart,  passeth  all  the  eloquence  of  Demosthenes,  Cicero,  and  of 
the  most  eloquent  rhetoricians  that  ever  were  in  the  world.  This  matter  is  not 
30 


338  EXPOSITION  OF  PSALM  CXIX. 

delightful  is  the  thought,  that  God's  elect — as  they  will 
shortly  be  gathered  a  countless  multitude  around  the  hea- 
venly throne* — so  do  they  now  hold  spiritual  communion 
with  each  other;  while  "  they  cry  day  and  night  "f  to  their 
Father  at  the  throne  of  grace.  '1  rue  it  is — we  understand 
not  one  another's  tongues.  Yet  does  our  loving  Father 
understand  us  all.  Nor  do  our  different  dialects  cause  any 
confusion  in  heaven,  but  rather  unite  in  the  heart,  and 
form  one  cloud  of  incense  ascending  with  continual  ac- 
ceptance and  delight  in  his  presence.  "  0  my  dove  " — 
saith  the  Beloved  to  his  Church— "that  art  in  the  clefts  of 
the  rocks,  in  the  secret  places  of  the  stairs,  let  me  see  thy 
countenance,  let  me  hear  thy  voice;  for  sweet  is  thy  voice, 
and  thy  countenance  is  comely. ^^\ 


171.    MY    LIPS  SHALL    UTTER  PRAISE,  WHEN    THOU  HAST    TAUGHT 
ME  THY  STATUTES. 

How  happy  is  it  to  go  to  God  with  a  large  and  cheerful 
heart,  and  to  be  as  lar«j;e  in  praise  as  in  prayer!  The  an- 
swer of  the  supplication  for  spiritual  understanding  and 
deliverance  naturally  issues  in  the  sacrifice  of  praise.  And 
never  will  deliverance  from  spiritual  dulness  fail  to  end  in 
the  language  of  rejoicing.  Guilt,  indeed,  had  sealed  David's 
lips,  while  living  in  the  commission  of  sin,  restraining  alike 
the  utterance  of  praise  and  prayer.  But  when  awakened 
to  a  sense  of  his  sin,  how  earnest  was  he  for  restoration  to 
the  service  of  his  Lord !  "  Restore  unto  me  the  joy  of  thy 
salvation.  0  Lord,  open  thou  my  lips,  and  my  mouth  shall 
show  forth  thy  praise."§  And  if,  as  in  David's  case,  guilt 
has  made  us  dumb,  or  we  are  so  dull  that  we  feel  as  if  we 
had  no  matter  for  praise,  we  shall  find  the  petition  which 
he  was  continually  sending  up  to  God  a  suitable  means  to 
tune  our  hearts  to  the  "songs  of  Zion."  Often  as  our 
tongue  is  fettered,  yet  when  the  Lord's  statutes  open  to  us 
the  revelation  of  himself — as  having  given  his  dear  Son 
for  us  and  to  us — and  when  his  spiritual  teaching  applies 
this  gift  to   our  hearts,  and  seals  our  own  interest   in  it, 

expressed  with  words,  but  with  groanings,  which  groaniiigs  cannot  be  uttered 
with  any  words  of  eloquence,  for  no  tongue  can  express  them.' 

*  Rev.  viL  9.       \  Luke  xviii.  7.       ;  Cant.  ii.  14 ;  also  iv.  1 1.       &  Psabn  11. 
12,  15.  ^ 


VERSE  171.  339 

"the  tongue  of  tlie  dumb  is  made  to  sing  "* — "Thanks  be 
to  God  for  his  unspeakable  gift."t 

And  do  I  remember  the  time,  when  a  sense  of  pardoning 
love  was  applied  to  my  heart,  at  once  removing  my  guilt 
and  my  complaints — <' plucking  "  me  as  "  a  brand  out  of 
the  fire,  and  preparing  for  me  a  seat  on  the  throne  of  God, 
giving  me  a  taste,  and  assuring  me  of  the  completion  of 
heavenly  bliss?  What  mercy  is  this  that  is  vouchsafed! 
What  gratitude  is  demanded!  "My  lips  shall  utter  praise 
now  that  he  has  taught  me  his  statutes  " — "  0  Lord,  I  will 
praise  thee:  though  thou  wast  angry  with  me,  thine  anger 
is  turned  away,  and  thou  comfortest  me. "J 

1  seemed  to  have  sunk  beyond  the  possibility  of  help. 
No  means,  no  ministers,  no  providence  could  reach  the 
extremity  of  my  case.  All  were  "  physicians  of  no  value,"§ 
tried  and  tried  again,  but  tried  in  vain.  But,  in  the  midst 
of  weakness  thoroughly  felt,"  strength  was  made  perfect."|| 
The  clouds  were  dispersed  that  threatened  my  ruin:  the 
breaches  were  healed;  the  veil  of  unbelief  was  rent.  "The 
right  hand  of  the  Lord  hath  brought  mighty  things  to 
pass  "^[ — "  Pie  hath  both  spoken  unto  me,  and  himself  hath 
done  it  "**  and  "  it  is  marvellous  in  our  eyes."ff  Let 
my  stammering  "  lips  utter  praise."  What  a  display  of 
power  !  "  Not  unto  us,  0  Lord,  not  unto  us,  but  unto  thy 
name  give  glory. "JJ 

And,  again — I  was  perplexed  in  a  dark  and  bewildered 
path.  Every  dispensation  of  the  Lord  appeared  to  frown 
upon  me.  One  dark  hour  had  blotted  out  all  the  recollec- 
tions of  my  former  comforts,  and  it  was  as  if  I  never  could, 
never  should,  rejoice  again.  Hut  little  did  I  think,  during 
the  season  of  trial,  how  the  Lord  was  "abounding  towards 
me  in  all  wisdom  and  prudence  "§§— that  he  was  "hum- 
bling me  and  proving  me,  to  know  what  was  in  my  heart,"|!|| 
and  in  the  moment  of  ch:istening  was  speaking  to  me — "  1 
know  the  thoughts  that  I  think  towards  you,  saith  the  Lord  : 
thoughts  of  peace  and  not  of  evil,  to  give  you  an  expected 
€nd:'%^  What  a  display  of  unsdom!  My  "lips  shall  utter 
praise:"  for  if  I  "should  hold  my  peace,  the  f^lones  would 
immediately  cry  out.""''**     But  let  me  be  mindful  to  main- 

*  Isaiah  xxxv.  0.  \  2  Cor.  i,v.  15.  }  Isa.  xii.  1.  §  Job  xiii.  4.  H  2  Cor. 
xii.  9.  H  Psalm  cxviii.  K).  **  Isa.  xxxviii.  1').  ff  Ps.  cxviii.  23.  tt  Ibid. 
cxv.  1.  §  §  Ephes.  i.  8.  ||il  Deut.  viii.  2.  llTI  Jeremiah  xxix.  11.  ***  Luke 
xix.  40. 


340  EXPOSITION  OF  PSALM  CXIX. 

tain  my  privilege.  The  enemy  envies  my  enjoyment  of 
it:  often  has  he  robbed  me  of  its  precious  consolations,  and 
he  is  watcliinp;  to  rob  me  again.  Let  me,  then,  make  nmch 
of  secret  prayer.  Let  me  be  separate  from  an  insnaring 
world.  Let  me  dread  separation  from  my  God.  And  when 
deadness  or  unbelief  have  estranged  me  from  him,  let  me 
never  rest  until  I  once  more  walk  in  the  light  of  his  coun- 
tenance. Let  me  "  receive  the  atonement"  afresh,  believing 
that  it  is  always  presented  and  always  accepted  on  my 
behalf  Thus  let  me  fix  the  eye  of  my  faith,  weak  and  dim 
as  it  may  be,  constantly  upon  Jesus.  He  must  do  all  for  me, 
in  me,  by  me.  He  must  give  me  an  abundant  increase  of 
"  the  Spirit  of  wisdom  and  revelation,"*  that  I  may  be 
taught  more  and  more  of  the  statutes  of  my  God:  that  my 
heart  may  be  delightfully  engaged  with  my  lips  in  uttering 
his  praise. 


172.    MV  TOXGUE  SHALL  SPEAK  OF  THY  WORD;  FOR  ALL  THY  COM- 
MANDMENTS ARE  RIGHTEOUSNESS. 

To  speak  of  God  and  for  him  will  be  the  desire  and  de- 
light of  him  whose  heart  and  lips  are  much  engaged  in  the 
secret  utterance  of  his  praise.  Alas!  how  reluctant  are  we 
to  this  work !  Our  conversation  with  each  other — how 
little  is  it  often  "seasoned"  with  grace !f  So  much  of 
this  poor  world's  nothing!  So  little  of  Jesus!  But  "if  so 
be  that  we  have  tasted  that  the  Lord  is  gracious,"  and  if 
our  hearts  are  un'ler  the  constraint  of  his  love,  we  cannot 
but  commend  him  to  others.  "  We  cannot  but  speak  '^  of 
his  holy  character,  and  his  unbounded  love.  And,  consi- 
dering how  hardly  men  judge  of  him,  counting  "  his  com- 
mandments grievous,"  and  his  "ways  unequal,''^  we  shall 
be  constrained  to  bear  our  testimony,  that  "all  his  com- 
mandments are  righteousness" — restraining  the  power  of 
sin,  exciting  to  iioliness  of  conversation,  and  in  every  way 
conforming  the  soul  to  his  image. 

Our  meditation  on  this  verse  will  be  rendered  profitable, 
by  turning  it  into  prayer.  "Lord,  open  thou  my  lips, 
that  my  tongue  may  be  speaking  of  thy  word."  Honour 
me  0,  my  God,  by  helping  me  to  show,  that  "all  thy  com- 
mandments are  righteousness."     If  more  recourse  were  had 

*  Eph.  i.  17.         \  Col.  iv.  (;.        I  Ezckiel  xviii.  '^5. 


VERSE  172.  341 

to  prayer,  the  tongue  would  be  more  ready  to  speak  for 
God,  and  our  speech  would  be  more  for  "the  use  of  edi- 
fying.'^*  But  it  is  not  a  superficial  knowledge  of  the  word 
that  will  cause  our  tongues  to  speak  readily  and  with  unc- 
tion of  its  blessed  contents.  It  must  be  made  really  our 
own;  it  must  be  known  experimentally,  in  order  to  be  en- 
joyed and  recommended  to  others.  And  when  this  is  the 
case  with  the  servant  of  God,  how  cheering,  how  enliven- 
ing is  his  conversation!  His  "light  so  shines,  that"  they 
are  constrained  to  "glorify  his  Father  which  is  in  heaven. "t 
Perhaps — believers — you  may  have  been  led  to  keep 
silence  from  supposed  inability,  natural  bashfulness,  or  the 
narrowness  of  your  sphere.  But  let  circumstances  be  ever 
so  unfavourable,  still  something  may  be  said,  as  well  as 
done,  in  the  service  of  God.  And  whilst  it  is  well  care- 
fully to  watch  against  the  "talk  of  the  lips,  which  tendeth 
only  to  penury ,"J  do  not  forget  the  crafty  devices  of  Satan 
to  shut  the  mouth  of  the  faithful  witnesses  of  God.  You 
have  much  need  of  watchfulness  and  prayer,  lest  through 
the  scrupulous  tenderness  of  your  conscience,  he  "get  an 
advantage  of  you,'^  and  by  means  of  your  silence,  weaken 
the  cause  of  your  Master,  which  it  is  your  sincere  desire 
to  support.§  Guard  against  the  influence  of  unbelief.  Let 
your  weakness  and  inalDility  be  made  the  subjectof  unceasing 
prayer.  Let  any  inconsistency  of  profession  that  you 
fear  be  searched  out,  examined  and  lamented  before  the 
Lord,  and  opposed  in  dependence  on  his  grace;  but  never 
let  it  be  made  a  covering  for  indolence,  or  supply  fuel  for 
despondency.  Ask  for  the  Spirit  of  God  to  guide  your 
lips:  so  shall  a  poor  weak  sinner  be  permitted  to  show 
forth  the  praises  of  Him  who  is  surrounded  with  all  the 
hosts  of  heaven.  But  when  our  silence  has  arisen  from 
carelessness  and  indolence  too  weakly  resisted,  the  recol- 
lection of  many  precious  opportunities  lost  of  glorifying 
our  Saviour,  may  well  excite  the  prayer — "Deliver  me 
from  blood-guiltiness,  0  God,  and  my  tongue  shall  sing 
aloud  of  thy  righteousness." ||  Oh !  for  that  compassionate 
love,  that  would  never  suffer  us  to  meet  a  fellow-sinner 


*  Eph.  iv.  29.     f  Matt.  v.  16.    t  Prov.  xiv.  23. 

§  It  was  an  excellent  saying  of  Archbishop  Usher,  when  in  tlie  society  of  his 
friends — '  A  word  of  Christ  before  we  part' 
[|  Psalm  li.  14. 

30* 


342  EXPOSITION  OF  PSALM  CXIX. 

without  lifting  up  our  hearts  to  God  on  his  behalf,  and 
making  an  ettbrt  to  win  his  soul  to  Christ!  VVhat  loss  to 
our  own  souls  in  these  neglected  opportunities  of  bringing 
a  blessing  to  the  souls  of  others  !  Never  do  we  get  good 
to  ourselves  more  fully  than  in  the  act  or  endeavour  to  do 
good  to  the  souls  of  others.  Every  practical  exercise  of 
Christian  love  enlarges  the  heart  for  the  reception  of  a  more 
abundant  blessing  from  above.  Yet  how  much  grace  is 
daily  and  hourly  needed  thus  to  "make  manifest  the  sa- 
vour of  the  knowledge  of  Christ  in  every  place  !"*  If  we 
are  as  full  of  matter  as  Elihut  was,  nothing  will  be  said  for 
God— nothing  that  will  •'  minister  grace  to  the  hearers" — 
unless  the  influence  of  the  Divine  Spirit  is  filling  our 
hearts.ij:  But  if  "  the  word  of  Christ  is  dwelling  in  us 
richly  in  all  wisdom, §  it  will  be  as  "a  well  of  water, 
springing  up  into  everlasting  life,"  a  blessing  to  all  around 
us. 


173.  LET  THINE  HAND  HELP  ME;   FOR  I  HAVE  CHOSEN  THY 
PRECEPTS. 

If  we  are  encouraged  to  "come  to  the  throne  of  grace," 
that  we  may  find  "  grace  to  help  in  time  ofneed,^^\\  when 
are  we  not  to  come?  For  is  not  every  moment  a  "time 
of  need?"  and  what  is  left  for  us  at  such  a  time,  but  to  flee 
to  the  "  strong  tower,"  whither  "  the  righteous  runneth  and 
is  safe?" ^[  13esieu;ed  without,  betrayed  within — "wrest- 
ling against  flesh  and  blood,"  and  yet  not  against  flesh  and 
blood  only,**^  surely  we  need  all  the  help  that  Omnipotence 
itself  can  afibrd  to  enable  us  to  sustain  the  tremendous  con- 
flict. Our  claim  upon  the  Lord's  help  is,  that  we  evidence 
the  character  of  his  people — "I  have  chosen  thy  precepts." 
The  same  plea  had  before  been  urged  with  acceptance — 
"I  am  thine;  save  me,  for  I  have  sought  thy  precepts.'^^\\ 
David  had  before  spoken  of  the  testimonies  of  God  as  his 
choice,JJ  which — as  including  all  the  promises  of  the  gos- 
pel, rich  and  free,  extending  to  every  necessity  of  time, 
and  every  prospect  for  eternity — was  a  most  blessed  portion 
for  his  soul.  But,  as  it  is  possible  to  choose  a  heritage, 
and  at  the  same  time  to  reject  the  obligations  entailed  upon 

*  2  Cor.  ii.  14.  t  Comp.  Job  xxxii.  18—20.  %  Comp.  Eph.  v.  18,  19. 
§  Col.  iii.  16.  II  Hcb.  iv.  IG.  IT  i»rov.  xviii.  10.  ''*  Eph.  vi.  12.  ft  Verse 
94.     n  IbiJ.  111.  ^ 


VERSE  173.  343 

it,  the  choice  which  he  here  intimates  of  tlie  precepts  is  a 
far  more  discriminating  feature  of  the  character  of  the 
child  of  God.  A  happy  choice,  indeed,  is  this  to  make — 
the  fruit  of  the  Spirit's  work  upon  the  heart.*  Ikit,  in 
making  this  choice,  have  we  carefully  considered,  whether 
the  way  of  the  Lord's  precepts  may  not  he  found  too  hard, 
too  strait,  too  unfrequented — whether  we  are  prepared  to 
brave  the  pointed  finger,  and  the  whispered  scoff  of  the  un- 
godly, and  perhaps  the  opposition  of  beloved  friends,  with 
mistaken  tenderness  resisitinj;  our  course  ?f 

Prompt  obedience  in  the  simplicity  of  the  faith  will  form 
the  character  of  this  choice.  Many  carnal  suggestions  are 
ready  to  offer  themselves,  the  moment  that  the  purpose  is 
forming  into  the  choice.  "The  things  that  were  gain  to 
us,''  and  which  now  must  be  "counted  \o^s  for  Christ, ":|: 
(should  we  allow  them  an  entrance  into  our  hearts  at  this 
crisis)  will  bring  much  hesitation  and  perplexity.  Confer- 
ences "  with  flesh  and  blood  "  are  amongst  the  most  subtle 
hinderances  to  Christian  determination. §  What  will  the 
world  say  ?  If  I  go  too  far,  I  shall  give  offence,  and  all 
my  influence  will  be  gone,  and  all  my  prospects  of  even- 
tually benefiting  those  around  me  will  be  blasted.  The 
apprehension,  also,  of  losing  the  afTection,  and  of  incurring 
the  displeasure,  of  those  whom  my  heart  holds  dear,  is 
most  fearful.  And  then,  this  sacrifice  is  too  costly  to  make 
— this  pleasure  too  hard  to  resign.  Thoughts  of  this  na- 
ture— the  injections  of  the  tempter — are  ever  at  the  door, 
and  even  when  eflectual  resistance  is  offered,  the  struggle 
is  often  most  severe.  But  oh  !  it  is  such  a  mighty  help, 
in  this  conflict,  when  one  desire  has  taken  sole  possession 
of  the  heart — "Lord,  what  wilt  thou  have  me  to  do  ?"|| — 
when  we  are  so  crucified  to  worldly  influence,  whether  of 
pleasure,  profit,  fear,  or  esteem,  as  to  be  ready  to  act  upon 
the  resolution — "  Wherefore,  henceforth  know  we  no  man 
after  the  flesh. "H  The  want  of  a  determined  choice  is  the 
secret  of  much  of  that  halting  profession  that  prevails  among 
us.  A  compromise  is  attempted  with  the  world.  "  The  of- 
fence of  the  cross"  begins  to  "cease."  A  middle  path  of  se- 
rious religion  is  marked  out,  divested  of  what  is  called  nee(/- 
/e,S5  0^e;^5/i;e/zc^5—forgettingthatthe  religion  that  pleases  the 

*  See  Ezek.  xi.  19,  20.  t  Comp.  Luke  xiv.  2G.  \  Phil.  iii.  7.  §  Comp. 
Gal.  i.  G.     II  Acts  ix.  6.     H  2  Cor.  v.  10. 


344  EXPOSITION  OF  PSALM  CXIX. 

world  will  never  be  acceptable  with  God — nor  will  that  re- 
ligion that  pleases  God  be  ever  accommodated  to  the  inclina- 
tions of  the  world.  At  the  same  time,  however,  the  diffi- 
culties belonging  to  a  Christian  profession  clearly  mark  the 
spirit  in  which  alone  it  must  be  formed.  Often  has  it  been 
taken  up  in  haste,  and  as  hastily  relinquished.*  He  that 
wishes  to  abide  by  it,  will  engage  in  it  with  that  conscious 
helplessness  that  will  bring  him  upon  his  knees  with  the 
supplication — "  Let  thine  hand  help  me." 

Nor  is  this  petition  needful  only  in  the  first  view  of  this 
choice,  and  in  the  first  desire  to  appropriate  it.  In  the 
growing  and  more  decided  conviction  of  its  superior  hap- 
piness, and  in  the  daily  endeavour  to  live  in  it,  we  shall  find 
increasing  need  for  the  same  acknowledgment  of  helpless- 
ness, and  the  same  cry  for  support.  And  blessed  be  God 
for  the  assurance  that  he  has  "laid  help  upon  one  that  is 
mighty ,"f  so  that  our  insufficiency  and  all-sufficiency  are 
visible  at  one  glance,  and  "when  we  are"  most  "weak, 
then  are  we"  most  "strong.":):  "They  that  war  against 
thee  shall  be  as  nothing,  and  as  a  thing  of  naught.  For  1 
the  Lord  thy  God  will  hold  thy  right  hand,  saying  unto 
thee — Fear  not,  I  will  help  thee."§ 

174.   I  HAVE  LONGED  FOR  THY  SALVATION,  0  LORD;  AND  THY  LAW 
IS  MY  DELIGHT. 

Religion  will  decay  or  flourish,  as  it  is  our  duty  or  our 
delight.  The  mind  is  incapable  of  continued  exertion  for 
duty  ;  but  it  readily  falls  in  with  "  delight."  In  this  frame 
Christ  is  the  life  of  our  duties,  and  thus  our  duties  become 
our  privilesjes.  Every  step  of  progress  is  progress  in  hap- 
piness. In  these  exciting  exercises  of  the  life  of  faith,  no 
other  interpreter  than  experience  will  be  needed  in  the  ex- 
position of  this  verse.  The  restlessness  of  the  soul,  during 
the  interruption  of  its  heavenly  enjoyment,  sufficiently 
proves  this  language  to  be  the  expression  of  its  own  state. 
It  is,  indeed,  the  language  of  the  believer  in  his  drooping 
frame,  when  he  is  seeking  restoration  to  his  wonted  com- 
munion with  his  God.  But  it  is  also  his  language  in  his 
most  lively  frames  ;    for  the  more  he  knows  and  enjoys 

*  Compare  Matt.  viii.  19, 20.  t  Psalm  Ixxxix.  19.  i  2  Cor.  xii.  10.  §  Tsa. 
xii.  12,  13.     Comp.  the  whole  passage,  verses  10—16. 


VERSE  174.  345 

of  the  Divine  presence,  the  more  he  will  long  to  know 
and  enjoy  of  it.  He  finds  this  world's  all  to  he  really 
nothing — nothing  to  feed  the  appetite  —  nothing  to  quench 
the  thirst  of  an  immortal  soul.  It  is  a  mark  of  a  spiritual 
thriving  frame,  when  earthly  comforts  and  possessions  are 
enjoyed,  not  "ahused:"*  when  they  are  loved  only  as  God 
would  have  them  loved;  and  Himself  and  his  salvation 
loved  and  longed  for  ahove  all.  The  gospel  provides  a  soul- 
satisfying  portion,  and  when  the  soul  is  supremely  engaged 
in  the  pursuit  of  it,  nothing  will  give  real  rest  hut  an  an- 
swer to  the  prayer — "  Say  unto  my  soul,  I  am  thy  salva- 
tion."f  The  creatures  are,  as  it  were,  commissioned  to 
withhold  the  comfort  we  are  longing  for,  that  we  may  be 
driven  to  seek  it  alone  in  God — "Thou,  0  God,  art  the 
thing  that  I  long  for."J  With  niany,  indeed,  this  longing 
is  the  chief  evidence  of  a  renewed  heart.§  The  work  is 
more  in  desire  than  in  enjoyment,  and  they  can  feel  the 
Saviour  in  their  desires,  when  they  cannot  discern  him  in 
their  love.  Yet  such  desires  as  these,  if  they  exercise 
themselves  in  a  growing  and  supreme  delight  in  his  law, 
will  doubtless  end  in  "the  fruition  of  his  glorious  God- 
head." || 

But  does  not  our  Saviour  still  too  often  bring  his  com- 
plaint against  us — "  that  we  have  left  our  first  love?"  The 
principle  is  not  dead,  but  it  is  decayed — The  measure  and 
degree  of  its  operations  are  abated — Who  does  not  possess 
a  nature  prone  to  apostacy?  Security  and  insensibility 
steal  upon  us  unconsciously — and  until  we  are  prostrate 
under  their  influence,  the  danger  is  often  scarcely  perceived. 
— We  do  not  meditate  on  the  love  of  Christ.  Faith  is 
not  in  habitual  exercise,  and  consequently  we  are  left  des- 
titute of  attractive  views  of  the  Saviour — We  are  satisfied 
with  our  former  aflTections  to  him — W^e  have  little  heart 
to  labour  for  him — We  abate  in  the  use  of  those  means  in 
which  we  once  enjoyed  communion  with  him,  and — as 
the  natural  consequence — we  become  cold  in  spiritual  de- 
sires and  warm  in  worldly  pursuits :ir  and  too  often  without 
any  smitings  of  conscience  for  our  divided  love. 

This  declension  of  affection  is  considered,  indeed, by  some 
professors  to  be  a  matter  of  course.  The  young  convert  is 
supposed  to  abound  most  in  love,  and   as  he  advances,  his 

*  See  1  Cor.  vii.  31.  t  Psalm  xxxv.  3.  X  Ibid.  Ixxi.  4,  P.  T.  §  See 
Neh.  i.  1 1.     II  Collect  for  Epiphany.     H  Rev.  ii.  4. 


346  EXPOSITION  OF  PSALM  CXIX. 

fervour  gradually  subsides  into  matured  judgment  and  expe- 
rience. Many,  indeed,  who  "  have  no  root  in  themselves," 
lose  their  lively  affections  and  their  religion  with  them.* 
But  can  we  conceive  the  real  principle  of  love  to  decay — 
that  is — can  our  esteem  of  God  be  lowered,  our  "  longings 
for  his  salvation''  languish,  our  delight  in  the  enjoyment 
of  it  be  diminished,  without  bringing  guilt  and  loss  upon 
our  souls?  Our  love  is  the  Lord's — He  calls  for  it,|  and  it 
is  most  unreasonable  to  deny  him  his  own.  He  is  the 
same  as  when  we  first  loved  him.  Then  we  thought  him 
worthy  of  our  highest  love.  Do  we  then  repent  of  having 
loved  him  so  much?  Have  we  found  him  less  than  our  ex- 
pectations? Can  we  bestow  our  love  elsewhere  with  stricter 
justice  or  to  better  advantage?  Do  not  all  the  grounds  of 
our  love  to  him  continue  in  full  force?  Have  they  not 
rather  increased  every  day  and  hour?  What  would  an  in- 
dulgent husband  think  of  incessant  and  increasing  atten- 
tions repaid  with  diminished  affection?  And  how  in- 
sufficient a  compensation  would  the  most  assiduous  dili- 
gence in  outward  service  prove  for  such  a  loss !  Oh  !  let 
not  this  frame  be  indulged  in  slothfulness  or  self-delusion. 
— Let  us  remember  (according  to  our  Lord's  direction  if) 
the  times  when  we  "longed  more  for  his  salvation"  than 
now — when  we  took  more  delight  in  communion  with  him 
— when  we  had  more  readiness  to  labour  and  suffer  for  him, 
and  even  to  die  to  go  home  to  his  presence^ — Let  us  "re- 
pent" with  deeper  contrition — and  "do  our  first  works" — 
never  resting  till  we  have  regained  our  delight  in  him — 
and  can  now  take  up  the  language  of  confidence  and  joy — 
"  I  have  longed  for  thy  salvation,  0  Lord." 

Some,  however,  of  the  Lord's  dear  children  are  distressed 
in  the  conscious  coldness  of  their  spiritual  affections — 
But  if  it  be  a  mark  of  the  decay  of  grace  to  "lose  our  first 
love,"  it  is  at  least  a  mark  of  the  truth  of  grace  to  mourn 
over  this  loss.  There  is  always  a  blessing  for  those  "  that 
hunger  and  thirst  after  righteousness,"§  though  they  have 
not  attained  to  the  full  extent  of  their  desires.  Their  rest- 
less desires  after  Christ  are  the  beating  pulse  of  the  life 
within— and  if  there  be  not  always  a  sensible  growth  of 
desire  and  enjoyment,  there  may  be  (as  with  the  trees  in 

*  See  Matt  xiii.  20,  21.  \  See  Prov.  xxiii.  26.  X  See  Rev.  ii.  4,  5. 
§  Matt.  V.  (i. 


VERSE  174.  347 

winter)  growth  at  the  root,  in  a  more  fixed  habit  of  grace 
and  love,  in  a  deeper  spirit  of  humility,  and  in  a  inore  esta- 
blished principle  of  self-knowledge  and  simplicity.  Yet 
1  would  rather  lead  you,  trembling  soul,  to  look  off  from 
your  own  longings  to  the  "salvation''  itself,  that  is,  to 
the  proper  object  of  faith  herein  revealed.*  Your  frames 
and  feelings,  though  true  evidences  of  grace,  are  subject 
to  continual  variation,  and  are  very  uncertain  grounds  of 
support,  especially  in  the  hour  of  temptation.  "  Looking  " 
singly  "  unto  Jesus  "  as  your  peace  and  your  life,  is  at  once 
your  duty,  your  privilege,  your  safety,  and  the  secret  of 
your  daily  progress  in  the  way  to  heaven. 

After  all,  whatever  may  be  the  intensity  of  our  desire, 
it  is  infinitely  below  the  object  set  before  us.  Yet  while 
the  weariness  still  cleaves  to  us  as  the  remains  of  the  old 
nature,  the  renewed  nature  continues  to  act  in  the  "long- 
ing and  delight"  which  is  here  expressed.  And,  indeed, 
such  is  the  mutual  connexion  of  these  two  exercises,  that 
while  "  delight  in  the  law  of  God  ''  will  necessarily  pro- 
duce a  "  longing  for"  the  full  enjoyment  of  his  "  salva- 
tion, this  holy  "  longing"  will  expand  itself  in  an  habitual 
"  delight  in  his  law."  And  this  proves  the  false  character 
of  many  who  conceive  themselves  to  be  "  longing  for  salva- 
tion " — that  their  desires  are  unaccompanied  with  delight 
in  the  law  of  God  as  the  means  of  obtaining  and  enjo)'ing 
this  salvation.  But  here  was  fervency,  holiness,  delight. 
And  well  will  it  he  for  us,  if  this  beautiful  Psalm  and  each 
verse  of  it  should  excite  us  to  be  followers  of  him,  who 
evidently  knew  so  much  of  the  heavenly  enjoyments  of 
religion.  Why  should  we  not,  vvhy  do  we  not,  determine 
to  know  as  much  of  God  as  we  can?  Why  are  our  "  long- 
ings for  his  salvation  "  so  transient  and  so  few?  The  soul 
that  really  longs  shall  "  not  be  ashamed  of  its  hope."  Even 
to  taste  the  present  fruits,  though  it  be  but  a  taste,  in  a 
sense  of  reconciliation,  liberty  of  access,  a  beam  of  the 
love  of  Jesus  in  the  heart,  is  unutterable  enjoyment.  It 
strengthens  the  soul  for  the  endurance  of  appointed  trials, 
and  for  a  devoted,  self-denying,  obedient  walk.  But  if 
what  we  have  known  is  but  a  taste  of  heavenly  pleasures, 
let  us  long  for  fuller  draughts.  Let  us  seek  for  that  hun- 
gering and  thirsting  of  soul,  which  shall  be  fully  satisfied, 
but,  which   will   not,  cannot,  be   satisfied   with   any  thing 

•  Sec  Heb.  xii.  2. 


348  .EXPOSITION  OF  PSALM  CXIX. 

short  of  the  fulness  of  God.*  There  are  heights  and  depths 
of  spiritual  communion,  yet  unexplored,  and  it  is  an  encou- 
ragement to  remember,  that  he  who  has  vouchsafed  large 
attainments  of  them  to  others,  ^'  is  7'ich  in  mercy  to  all 
that  call  upon  him:"t  that  the  fountain  of  everlasting  love 
is  ever  flowing,  ever  full;  and  that  the  gracious  command 
to  "  open  our  mouths  wide,"  is  accompanied  with  the  pro- 
mise that  "  they  shall  be  filled.":}: 

Lord!  with  whom  alone  is  the  power  to  work  in  the 
hearts  of  thy  people,  create  in  our  souls  a  more  intense  de- 
sire for  thy  salvation,  and  a  more  fervent  "delight  in  thy 
law." 

175.    LET  MY  SOUL  LIVE,  AND    IT    SHALL  PRAISE  THEE:    AND  LET 
THY  JUDGMENTS  HELP  ME. 

What  is  the  light  that  the  Psalmist  is  now  praying  for, 
but  the  salvation  for  which  he  had  just  expressed  his  long- 
ing? The  taste  that  he  has  received  makes  him  hunger 
for  a  higher  and  continued  enjoyment,  not  for  any  selfish 
gratification,  but  that  he  may  employ  himself  in  the  praise 
of  his  God.  Indeed,  as  we  have  drawn  towards  the  close 
of  this  psalm,  we  cannot  but  have  observed  the  same  cha- 
racter of  praise  pervade  his  experience,  as  has  been  gene- 
rally remarked  in  the  concluding  psalms  of  this  sacred 
book:§  and  how  much  do  we  lose  of  spiritual  strength  for 
want  of  occupying  ourselves  more  in  the  exercise  of  praise! 
Yet  he  alone  is  fitted  for  this  heavenly  employ,  of  whom 
it  has  been  said,  "  This,  my  son,  was  dead,  and  is  alive 
again. "II  And  he  who  has  "  looked  to  the  hole  of  the  pit 
whence  he  is  digged,"1[  who  has  been  awakened  to  a  sight 
of  that  tremendous  gulf  from  which  he  is  but  "  scarcely 
saved,"**  will  long  to  give  utterance  to  the  effusions  of 
his  bursting  heart.  Yet  neither  can  he  be  stirred  even  to 
this  delightful  privilege,  until  the  quickening  influence  of 
"the  Lord  and  Giver  of  life"  has  been  vouchsafed.  Praise, 
therefore,  springs  from  prayer — "  l^et  my  soul  live,  and  it 

*  Comp.  Eph.  iii.  19.    Psalm  xvii.  15.      t  Rom.  x.  12.     t  Psalm  Ixxxi.  10. 

§  Verses  164,  171,  172.  The  last  six  psalms  are  for  the  most  part,  through- 
out, the  breathings  of  praise.  They  were  probably  written  at  the  close  of  life, 
and  may  be  considered  as  striking  indications  of  a  soul  ripening  for  glory.  As 
it  is  said  of  the  perfumes  of  Arabia  Felix,  that  they  exhale  their  odours  in  the 
neighbourmg  provinces,  so  it  is  no  marvel,  if,  as  "  the  sweet  psalmist  of  Israel," 
drew  near  to  the  happy  country,  he  should  have  inhaled  its  atmosphere  of  praise. 

II  Luke  XV.  24.      II  [saiah  li.  1.     **  1  Peter  iv.  }ii. 


VERSE  175.  349 

shall  praise  thee.''  When  "  life  is  breathed  into  our  souls," 
our  services  will  be  enlivened,  and  we  shall  become  in  the 
noblest  sense  "  living  souls."* 

Too  often,  however,  the  recollection  of  successive  days 
furnishes  so  many  grounds  of  complaint  from  the  incon- 
stancy, carelessness,  and  unspirituality  of  our  hearts,  that 
we  almost  forget  to  tune  our  instruments  to  praise.  But 
while  a  deep  and  habitual  search  is  or  ought  to  be  made 
within,  let  it  never  be  unaccompanied  with  an  humble  yet 
assured  confidence  in  the  Lord's  pardoning  grace.  The 
abominations  of  a  desperately  wicked  and  unsearchably 
deceitful  heart  may  well  lead  us  to  sigh  and  cry  before  God, 
and  to  "  abhor  ourselves  in  dust  and  ashes."f  Yet  out  of 
the  lowest  depths  of  abasement,  we  may  behold  a  gracious 
Saviour  whose  blood  applied  to  the  conscience  "  cleanseth 
from  all  sin,"|  who  once  "passed  by  us,  and  saw  us  pol- 
luted in  our  blood,  and  said  unto  us,  when  we  were  in  our 
blood,  Live,"§  and  who  still  '^holdeth  our  souls  in  life,"|| 
by  covering  our  daily  infirmities,  and  maintaining  our  state 
of  everlasting  acceptance  before  God. 

But  while  the  song  of  praise  dwells  on  our  lips  for  life 
thus  purchased  and  thus  freely  given,  let  us  be  watchful  to 
the  health  of  the  spiritual  principle,  and  habitually  to  guard 
against  whatever  may  impede  its  growth,  or  check  its  in- 
fluence. For  if  the  life  within  waxes  low,  praise  will  be 
dull  and  heartless;  and  on  the  contrary,  when  the  believer 
is  assured  of  his  hope,  when  his  prayer  is  fully  answered — 
"Let  my  soul  live,  and  it  shall  praise  thee  " — see  how  his 
spirit  breaks  forth,  as  if  the  kindling  fire  could  no  longer 
be  restrained — "Blessed  be  the  God  and  Father  of  our 
Lord  Jesus  Christ,  which  according  to  his  abundant  mercy, 
hath  begotten  us  again  unto  a  lively  hope  by  the  resurrec- 
tion of  Jesus  Christ  from  the  dead."^  The  work  of  praise 
is  now  his  nature,  his  element,  his  delight.  No  wonder, 
then,  that  he  is  earnest  in  supplications  for  the  renewal  of 
his  spiritual  life,  that  he  may  return  to  this  sweet  antepast 
of  heaven — "  Let  my  soul  live."  And,  indeed,  the  more 
this  life  is  known,  the  more  will  it  be  made  the  subject  of 
prayer,  for  it  is  this  life  alone  that  gives  relish  to  the  ani- 
mal life,  or  that  makes  existence  tolerable  to  the  heaven- 
born  child  of  God.     Such  a  one  is  not  satisfied  with  the  lifc- 

*  Gen.  ii.7.    t  Job  xlii.  0.     ;  1  John  i.  7.     §  Ewk.  xvi.  (5.     ||  Psalm  Ixvi.ii. 
^  1  Peter  i.  3. 
31 


350  EXPOSITION  OF  PSALM  CXIX. 

less  actings  of  a  sickly  existence:  he  longs  for  a  spiritual 
revival!  And  yet,  at  his  best  moments,  the  recollection 
of  insufficiency  for  his  holy  work  never  forsakes  him. 
Kvery  expression  of  praise,  even  after  the  renewal  of  his 
life,  is  followed  with  petition  for  help;  "let  thy  judgments 
help  me."  Give  me  such  an  enlightened  apprehension  of 
thy  word — of  thy  character — of  thy  perfections,  as  the  God 
of  my  salvation,  as  may  furnish  abundant  matter  for  unceas- 
ing praise,  so  that  my  daily  experience  may  be — "  Giving 
thanks  always  for  all  things  unto  God  and  the  Father  in 
the  name  of  the  Lord  Jesus  Christ."* 

176.    I  HAVE  GONE    ASTRAY   LIKE  A  LOST  SHEEP!    SEEK  THY  SER- 
VANT;   FOR  I  DO  NOT  FORGET  THY  COMMANDMENTS. 

That  "  all  we  like  sheep  have  gone  astray,"!  is  the  tes- 
timony from  the  mouth  of  God,  confirmed,  if,  indeed,  it 
needed  confirmation,  by  daily  experience  and  observation. 
But  it  is  very  affecting  that  this  should  not  only  be  the  de- 
scription of  a  world  living  without  God,  but  the  confession 
of  God's  own  people — "  I  have  gone  astray  like  a  lost 
sheep."  That  they  should  ever  wander  from  privileges  so 
great — from  a  God  so  good — from  a  Shepherd  so  kind ! 
What  can  induce  them  to  turn  their  backs  upon  their  best 
Friend,  and  sin  against  the  most  precious  love  that  was  ever 
known,  but  something,  that  must,  upon  reflection,  fill  them 
with  shame?  It  is  common,  and  indeed  natural,  to  cast  the 
blame  upon  the  temptation  of  Satan,  the  seductive  witche- 
ries of  the  world,  or  some  untoward  circumstances.  But 
whoever  deals  honestly  with  himself,  must  trace  the  source 
of  backsliding  to  his  own  heart,  and  say,  "This  is  my  in- 
firmity."J  And  have  we  replaced  what  we  have  wilfully 
yielded  up  with  any  thing  of  equal  or  superior  value?  May 
not  the  question  be  asked  of  us,  "What  fruit  had  ye  then 
in  those  things  whereof  ye  are  now  ashamed?  for  the  end 
of  those  things  is  death."§  But  in  this  distance  from  the 
beloved  fold,  nothing  is  really  enjoyed.  It  is  as  impossible 
for  the  child  of  God  to  be  happy,  when  separated  from 
communion  with  his  God,  as  if  he  were  in  the  regions  of 
eternal  despair.  He  has  not  lost,  he  cannot  wholly  lose, 
this  recollection  of  the  forsaken  blessing.  He  cannot,  there- 
fore^ forbear  the  cry,  «  Seek  thy  servant."    '  I  cannot  find 

•  Eph.  V.  20.         t  Isaiah  liii.  6.        1  Peter  ii.  25.        %  Psalm  Ixxvii.  10. 
§  Rom.  vi.  21. 


VERSE  170.  351 

my  way  back;  the  good  Shepherd  must  seek  me;  once  I 
knew  the  path,  but  now  that  I  have  wandered  into  by-paths, 
it  is  as  if  I  had  never  known  it,  or,  even  if  I  perceived  it,  had 
neither  power  nor  incUnation  to  return  into  it.  I  have  no 
guide  but  the  Shepherd  whom  I  have  left.'  How  sweet 
then  to  contemplate  his  office-character:  "  IJeliold,  I,  even  I, 
will  both  search  my  sheep,  and  seek  them  out;  as  a  shepherd 
seeketh  out  his  flock  in  the  day  that  he  is  among  his  sheep 
that  are  scattered,  so  will  I  seek  out  my  sheep,  and  will  de- 
liver them  out  of  all  places  where  they  have  been  scattered 
in  the  dark  and  cloudy  day."* 

And  cannot  I  set  my  seal  to  his  gracious  and  faithful  dis- 
charge of  his  office — "  He  restoreth  my  soul?"f  Or  do  I 
want  farther  encouragement  in  seeking  my  return  home? 
Let  me,  then,  remember  his  own  description  of  his  tender 
faithfulness  and  compassionate  yearnings  over  his  lost  sheep; 
not  showing'  it  the  way  back  to  the  fold,  and  leaving  it  to 
come  after  him:  but  laying  it  upon  his  own  shoulders  and 
bringing  it  home;  all  upbraidings  forgotten,  all  recollec- 
tions of  his  own  pains  swallowed  up  in  the  joy  that  he  hath 
^' found  the  sheep  which  was  lost."j:  And  when  I  consider, 
too,  that  the  express  commission,  that  brought  the  Shepherd 
from  heaven  to  earth — from  the  throne  of  God  to  the  man- 
ger, and  thence  to  the  garden  and  cross, — was  "to  seek  and 
to  save  that  which  was  lost,"§  surely  I  am  imboldened  in 
the  spirit  of  contrition  for  my  wanderings  to  add  the  confi- 
dence of  my  faith — "I  have  gone  astray  like  a  lost  sheep: 
seek  thy  servant."  I  cannot  forbear  to  plead,  that,  though  a 
rebellious  prodigal,  I  am  still  "thy  servant,"  thy  child:  I 
still  bear  the  mark  of  a  child, — "  I  do  not  forget  thy  com- 
mandments." I  still,  therefore,  retain  my  interest  in  the 
covenant  promise.  Nothing  can  erase  thy  law,  which  was 
"  written  in  my  mind  and  inward  parts  "||  by  the  finger  and 
by  the  Spirit  of  God,  as  an  earnest  of  my  adoption — as  the 
pledge  of  my  restoration.  Thus,  again,  I  hope  to  be  received 
as  a  "dear"  and  "pleasant  child ;"^  again  to  be  clothed 
with  "  the  best  robe,"  to  be  welcomed  with  fresh  tokens  of 
my  Father's  everlasting  love,**  and  to  be  assured  with  a 
blessed  interest  in  the  precious  promise — "  My  sheep  shall 
never  perish,  and  none  shall  pluck  them  out  of  my  hand."f  f 

Such  probably,  Christian  reader,  would  be  the  application 
we  should  make  of  this  verse  to  ourselves;  and  such  a  peni- 

*  Ezek.  xxxiv.  11,  1'^  f  Ps.  xxiii.  3.  t  Luke  xv.  4— G.  §  Luke  xix.  JO. 
jjHeb.  viil  13. .  U  Jer.  xxxi.  20.    **  Comp.  Luke  xv.  22,  23.    « t  John  x.  28. 


352  EXPOSITION  OF  PSALM  CXIX. 

tent  confession  of  our  backslidings  united  with  a  believing 
dependence  on  the  long-tried  grace  and  faithfulness  of  our 
God,  would  form  no  inappropriate  conclusion  to  our  medi- 
tations on  this  most  interesting  psalm.  We  would  unite 
the  publican's  prayer  with  the  great  Apostle's  confidence: 
and  while  in  holy  brokenness  of  heart  we  should  wish  to  live 
and  die,  smiting  upon  our  breast,  and  saying — "God  be  mer- 
ciful to  me  a  sinner"* — the  remembrance  of  our  seal  of 
adoption  would  warrant  the  expression  of  Christian  as- 
surance— "I  know  whom  I  have  believed,  and  am  persuaded 
that  he  is  able  to  keep  that  which  I  have  committed  to  him, 
against  that  day."t  Yet,  as  it  regards  the  experience  of 
David,  is  there  not  something  striking,  and  we  had  almost 
said,  unexpected  in  the  conclusion  of  this  psalm?  To  hear 
one — who  has  throughout  been  expressing  such  holy  and 
joyful  aspirations  for  the  salvation  of  his  God,  such  fervent 
praises  of  his  love,  that  we  seem  to  shrink  back  from  the 
comparison  with  him,  as  if  considering  him  almost  on  the 
verge  of  heaven — to  hear  this  "  man  after  God's  own  heart,'' 
sinking  himself  to  the  lowest  dust,  under  the  sense  of  the 
evil  of  his  heart,  and  his  perpetual  tendency  to  wander  from 
his  God,  is,  indeed,  a  most  instructive  lesson.  It  gives  an 
accurate  view  of  the  conflict  that  must  be  sustained  to  the 
end  in  the  believer's  heart  and  of  the  opposite  graces  which 
meet  and  flourish  there.  The  highest  notes  of  praise  min- 
gling with  the  deepest  expression  of  humiliation,  combine  to 
form  that  harmony  of  service  which  ascends  "  like  pillars  of 
smoke  ":j:  with  acceptance  before  God.  And  thus  will  our 
Christian  progress  be  chequered,  until  we  reach  the  regions 
of  unmixed  praise,  where  we  shall  no  longer  mourn  over 
our  wanderings,  no  longer  feel  any  inclination  to  err  from 
our  Shepherd's  presence,  no  more  experience  the  wretched- 
ness of  distance  from  him,  or  the  difficulty  of  returning  to 
him — where  we  shall  be  eternally  safe  in  the  heavenly  fold, 
"to  go  no  more  out."§  For  *"  Ae  that  sitteth  on  the 
throne  shall  dwell  among  them;  they  shall  hunger  no 
more,  neither  thirst  any  more,  neither  shall  the  sun 
light  on  them  nor  any  heat :  For  the  Lamb  which  is  in 
the  midst  of  the  throne  shall  feed  them,  and  shall  lead 
them  unto  living  fountains  of  waters,  and  God  shall 
ivipe  away  all  tears  from  their  eyes,^^^ 

*  Luke  xviii.  18.     t  2  Tiin.  i.  12.    %  Can.  iii.  6.     §  Rev.  iii.  12.     1|  Rev.  vii. 
1  o — 17. 


INDEX. 


Abba,  Father,  337. 

Acceptance,  204, 205,  255,256,  257. 

Access,  way  of,  334. 

importance  of  knowing, 

335—338. 
known  to  the  Old  Tes- 
tamentbelie  vers,  Pref. 
2G3,  264. 
Acknowledgment  of  God's  faithful- 
ness, 119— 122, 142— 143. 

righteousness,  269, 
270,  278,  279. 
Actings  of  faith  habitual,  322,  323, 

324,  325. 
Activity,  spiritual,  58,  63. 
Adoption,  Spirit  of,  26,  27, 
Advantage  of  religious  vows.    See 

Vows. 
Advocacy  of  Christ.     See  Jesus 

Christ. 
Afflictions,  blessings  of,  126,  128, 
133,  136,  142—145. 
comfort  in,  201—204. 
confidence  in,  162 — 164. 
lost,  136. 
protracted,  162. 
submission  under,  142 — 144. 
support  of  the  word,  under. 

See  Word, 
teaching  of,  133—136. 
gracious  uses  of,  142 — 144. 
worldly,  111,  174,  202,280, 
282. 
Agatha,  martyr,  83,  note. 
Ahithophel,  207. 
Ainsworth  referred  to,  26  n. 
Alleine,  Joseph,  quoted,  87  n. 
Answers  to  prayer,  46,  122  n. 
Apostacy,  guilt  of,  73. 
Apostles,  conduct  of,  85,  274. 
Application  of  the  word  to  our  case, 

25,  71,92  n. 
Arguments   in    prayer,  146,  177-^ 

178,289,290. 
Ashamed  of  Christ,  85,  86. 
Assurance,  10,  71,78—80,  156,  264, 
65,  325,  326. 
known  to  Old  Testament 

believers,  71. 
loss  of,  sad  effects,  80,  323. 
how  maintained,  10,  265, 
327  n. 
Attainments,  humble  view  of,  11. 

31 


Augustine,  his  conflicts,  56  n. 

conversion,  14  n.  23,  24. 
prayers,  7,  105. 
view  of  prayer,  284. 
quotations  from,  Pref.  8  n. 
14  n.  161  n.  188  n.  192 
n.  244  n.  254  n. 
scripture  fulness,  view  of, 
249  n. 
Authority  of  the  word,  171 ,310,312. 
Awful  state  of  wicked,  229—230, 
298—300. 
ofworld,97— 99,266— 268. 

B 

Backsliding,  57,  256. 

guilt  of,  57,  73,  350. 
loss  from,  104. 
return  from,  350 — 352. 
Bacon,  Lord,  quoted.  144  n. 
Balaam  referred  to,  155. 
Basil's  prayer,  108. 
Baxter  quoted,  114. 
Baxter's    Christian   Directory   re- 
ferred to,  125  n. 
Believers  cautioned,  58,  59. 

character,  70,  177,  240. 
comfort  in   affliction,   93, 

101,102.280—282. 
condition,  228—230. 
confession  of  Christ, 22,  78 
—80,  85—87,  340—342. 
confidence,  57,  140 — 142, 
J  79,  180,225,227,233, 
236,  325—329,  349,  350. 
conflicts, 43— 45,51,56,27, 
73,  211—217,278—280. 
cross,  27,  38,  94,  95,  302— 

305. 
delight  in  the  word,  23,  24, 
174,  175,243—245,275, 
314-316. 
despised  by  the  world, 277, 

278. 
liberty  in  the  ways  of  God, 

58-60,  83—85. 
love  of  the  brethren, 115 — 

117,  150—153. 
need  of  mercy,  239 — 241. 
persecution,   37,   84,  130, 

149. 
plea  for  mercy,  177,239. 
portion,  104—106,208,209, 
210. 


354 


INDEX. 


Believer's  praises.    See  Praise. 

prayers.     See  Prayer. 

preciousness   in    sight   of 
God,  277,  278. 

prospects,  112. 

resolutions,  198—201. 

security,  87,  179—181. 

steadfastness,  30,  31,  163, 
302—305,321. 

trials   of  faith,   157—159, 
236,  239. 

walk,  330—333. 
Bernard  quoted,  62  n.  84,  160. 
Beza  referred  to,  14,  15. 
Bondage,  spirit  of,  317,  318. 
Boston  quoted,  27. 
Bradford's  Letters,  291  n. 

referred  to,  281  n. 
Brainerd's  Life,  274,  276,  278. 
Brookes's  Works,  50  n. 

C 

Cadogan,  life  of,  287. 
Cecil  quoted,  222,  250. 

life  of  Cadogan,  287  n. 
Character  of  God.    See  God. 

his  judgments,  142,  269. 

his  testimonies,  270. 
Characteristics  of  Psalm  cxix.  Pref. 
Charnock  quoted,  128,  129. 
Choice  of  the  gospel,  54,  55,  242 — 
344. 

cost  counted,  302—305. 

help  in  making,  342 — 344. 

of  Mary,  54. 

ofPaul,  54,  112. 
Christian.     See  Believer. 

love  of  early,  150. 

their  trials,  112. 
Cicero  quoted,  27. 
Circumstances  of  temptation,  67 — 

69. 
Cleansing  power  of  the  word,  14,15. 
Cleaving  to  God,  56,  57, 168,  303. 
Collatia,  people  of,  85. 
Comfort  of  word,  92,  93. 
Compassion  to  sinners,  97,  98,  266 

—269,  305,  306. 
Conditionof  the  believer.    See  Be- 
liever. 
Confession  of  Christ.    See  Believer 

comfort  of,  80,  81 . 

young  persons  encouraged 

to,  85,  86. 
Confidence,  Christian.      See    Be 
liever. 

distinguished  from  phari 
saical,  235. 


Confidence  in  dying  hour,  157 — 159. 
207,' 293-294. 
excitement  to,  140,  141. 
Conflict,  spiritual.    See  Believer. 
Conformity  to  the  world,  220— 221. 
danger   of,  115,  116,  221, 

222. 
deceitful ness  of,  221,  232. 
Confusion  of  enemies,  prayer  for, 

147—150,  164,  166,  169,  170. 
Conscience,  234. 
good,  235. 

scrupulous,  122 — 126. 
seared,  132,  133. 
tender,  193,  194. 
unenlightened,  125,  126. 
Consideration,  107 — 109. 

God's,  of  his  people, 
307,  308. 
Contrition,  sweetness  of,  49,  74. 
Conversation,  daily,  80. 

religious,  80,81,340, 
341. 
Conversion  of  Jews,  174. 

world,  174. 
Convictions,   immediate    attention 

to,  109—111. 
Corruptions  of  nature,  4,  14. 

from  youth,  14. 
Counsel  of  Christ.  See  Jesus  Christ. 
Counsel  word,  40—43. 
Covenant  of  grace,  emblem  of,  171. 
Covetousness,  66,  75. 
danger  of,  66. 
mortification  of,  66. 
Cowper  quoted,  223  n. 
Cranmer  quoted,  312  n. 
Creation  of  man,  138. 

end  of,  139,  140. 
new,  on  heart,  4,  139. 
works  of,  171—173. 
Cross,  taking  up.     See  Believer. 

of  Christ.    See  Jesus  Christ, 
power  of,  189. 
Curse  of  sin,  17. 

Cyprian's   Epistles   quoted,   88   n. 
306  n. 

D 
Danger,  temporal,  205,  206. 
of  pride,  35,  36. 
of  prosperity,  127. 
of  sel  f-confidence,  226, 227. 
of  walking    in    our  own 

light,  41. 
of  worldly  conformity.  See 
Conformity. 
Daniel  in  Babylon,  14. 

snare  laid  for,  206 
steadfastness,  206 


INDEX. 


355 


David,  character  of,  Pref. 

awe  of  God's  word,  161. 
concern  for  his  honour,  72. 
dying  advice  to  Solomon,  40. 
dying  moments,  157. 
fear  of  temptation,  67. 
life  endangered,  205. 
persecutions,  39,  310. 
praises,  times  of,   114,  316, 

319. 
prayer,  habit  of,  286—289. 
promise  secured,  308. 
submission,  142 — 144. 
wisdom,  185. 
Deadness  in  prayer,  109,  170, 
Deceitfulness  of  worldly  conform- 
ity.    See  Conformity. 
Defilement,  encouragement  under,2. 
Delight,  spiritual,  35,  30,  344—348. 
in  the  ways  of  God,  26,  28, 
74—76,  87,  88,  99,  100. 

in  the  word  of  God.     See 
Believer. 
Deliverance  from  trial,  261,  262. 

from  vain  thoughts,  20, 

217.  ^ 

of  children  of  Israel,  95. 
deluge,  record  of,  98. 
Desertion,  state  of,  12 — 14. 
causes  of,  13. 
encouragements  under,  13, 

237,  238. 
Jesus   Christ  in   state  of. 
See  Jesus  Christ. 
Desire,  spiritual,  33,   34,   74—76, 
253,  255,  344. 

hinderances  to,  33,  34. 
object  of,  157—159. 
Difference  between   God's  people 

and  the  world,  228—230. 
Diodati  quoted,  118. 
Divine  teaching,  30,  31 ,  47,  117. 
by  affliction,  134. 
blessing  of,  189,  190. 
Dominion  of  sin,  257 — 261. 
Dying  hour,  confidence  in.     See 
confidence, 
preparation  for,  207. 


Early  Christians.    See  Christian. 

rising,  288,  289. 
Edwards'    (President)    resolation, 
47  n. 

view  of  false  humility,  277. 
Edwards'  Psalm  cxix.     Pref. 
Ejaculatory  prayer,  284  n. 
Elijah's  zeal,  274. 
Elisha's  faith,  291. 


Emblem  of  the  covenant  of  ffrace, 

171.  ^ 

Emptiness  of  the  world,  181,  182. 
Encouragement  of  the  believer,  1 79, 
180. 
to      confession     of 

Christ,  80. 
under  the  cross,  37. 
deadness  of  prayer. 

44. 
defilement  of  sin,  2. 
desertion,  19. 
desire  spiritual,  75. 
love  of  the  brethren, 

214. 
under  failure  of  me- 
mory, 27,  176. 
to  perseverance,  57, 

210..  211. 
under  power  of  sin, 

49—52. 
to  praise,  316—319. 
to   return   to    God, 

350,351. 
under  vain  thoughts, 
212. 
End  of  Creation.     See  Creation. 
Enemies,  prayer  for  confusion  of. 

See  Confusion. 
Enmity  to  the  people  of  God,  149, 
150,  179,  291. 
overruled  for  good,  131,  305. 
Enthusiasm,  249. 
Error  of  heart,  35,  228. 
Eternity,  nearness  of,  207. 
Evangelical  religion,  happiness  of, 

Pref.  87,  88. 
Example  of  Jesus  Christ.  See  Jesus. 
Excitement  to  Christian  confidence. 

See  Confidence. 
Excursions  in  Missionary  work,208. 
Expectations  of  faith,  28,  29,  60, 61. 
Experience  of  Old  Testament  be- 
lievers.    Pref. 
identical  with  New  Tes- 
tament.    Pref 
Experience  of  Jacob.     See  Jacob, 
of  Job.     See  Job. 
of  Jonah.     See  Jonah, 
of  Paul.     See  Paul, 
witness  of  the  truth  of 
Scrijjture,  308,  309. 
Extension  of  kingdom  of  Christ, 
272,  273. 

F 
Faith,  actings  of,  91 ,  92,  322. 
ground  of,  273. 
practical  principle, 322—329. 
trembling,  323. 


356 


INDEX. 


Faith,  trials  of.    See  Trials. 

in  the  commandments,  125. 
promise,  120,  121,  146  n. 
of  Old  Testament  believers. 
Pref.  263,  264. 
Faithfulness  of  God.     See  God. 
False  humility.     See  Humility, 
ways,  193,  194.     See  Lying, 
zeal.     See  Zeal. 
Favour  sense  of,  106,  107,  144— 
146,  255—257. 

benefit  of,  338. 
means  of  obtaining,  339. 
Fear  of  God,  69. 

consistent  with  assurance,  71. 
fruit  of  assurance,  232. 
of  the  judgments  of  God,  230 
—233. 
Fellowship,    Christian,    115—117, 
151. 

worldly.    See  Conformity. 
First  love,  loss  of,  239—241. 
Forbearance,  Christian,  150 — 153. 
Foreknowledge  of  God.     See  God. 
Forgiveness  of  God.     See  God. 
Foundation  of  the  word  of  God.  See 

Word. 
Franck,  Professor,  quoted  26  n. 
Free-will  offerings,  204,  205. 
Fulness  of  Scripture.    See  Word. 


Gardiner,  Colonel,  referred  to,  311. 
Glover,  martyr,  referred  to,  238  n. 
God,  his  character,  269—271. 

faithfulness,  119—121, 141. 

foreknowledge,  272. 

forgiveness,  43. 

goodness,  128,  130. 
God's  mercy,  117,  118. 

righteousness,  269—271,  279. 

sovereignty,  147. 

unchangeableness,  170. 

ways,  143,  209. 

the  portion  of  his  people,  104, 
105. 
Good  conscience.    See  Conscience. 
Grace,  power  of,  6 — 8. 

quickening.  See  Quickening, 
seasonable,  289. 
Gracious  uses  of  affliction.      See 

Affliction. 
Greenham,  referred  to,  213  n. 
Gregory  Nazianzen,  referred  to,  54. 
Grimshawe's  Life  referred  to,  199  n. 
Gurnall  quoted,  175  n. 

H 

Habitual  actings  of  faith,  322— 328. 


Happiness  of  religion.    Pref.  87, 88. 

Harmony  of  Scripture,  7,  8. 

Hatred  of  sin,  193,194,245,246,314. 

Heart  tender,  132,  133. 

Heaven,  service  of,  82,  83. 

Helps  lo  memory,  27. 

Henry  P.  catholic  rule  of,  151  n. 

views  of  Psalm  cxix.     Pref. 
Hervey  quoted,  184. 
Hess,  Antistes,  referred  to,  250  n. 
Hiding  of  word  in  the  heart.     See 

Word. 
Hiding-place,   Jesus   Christ.      See 

Jesus  Christ. 
Hinderances  to  light  of  the  Gospel, 
171,173,251. 
to  love  of  the  brethren, 

151,  152. 
prayer,  335,  336. 
progress,  58,  120. 
History  of  the  Bible,  importance  of, 

96,  97. 
Holiness  of  the  word.     See  Word. 
Hope,  Christian,  157,  158. 
fruit  of  faith,  324,325. 
practical  principle,  332. 
in  God's  salvation,  325—330. 
in    God's    word,  91,  92,    158, 
219,  287,  288. 
Home,  Bishop,  quoted,  1,  25  n.  330. 

Hartwell,  quoted.    Pref. 
Horsley,  Bishop,  quoted,  2  n.  231  n. 
Howe,  quoted,  129  n.  153  n. 
Humility,  11. 

false,  277. 
Hypocrisy,  9,  10,  154—156,  245. 

I 

Identity  of  experience  of  Old  and 
NewTestaments.  SeeExperience. 

Illumination,  Divine.    See  Teach- 
ing. 

Inability,  moral,  7. 

Indifference  to  the  wonders  of  the 
Bible,  249. 

Indwelling  sin.   See  Believer's  con- 
flicts. 

Indwelling  sin,  encouragement  un- 
der.    See  Encouragement. 

Integrity,  Christian,  155. 

Intercession  of  the  Spirit,  75. 

Interest,  personal,  in  Christ,  76— 78. 

Interest  in  the  promise.     See  pro- 
mises. 

Isaiah,  liii.  175  n. 

Israel,  children  of,  their  exodus,  95, 
308. 
manna,  309. 


INDEX. 


357 


Jacob's  dying  hour,  157. 

experience,  119 — 121. 

faith  in  the  promises,  92  n. 
Jephthah's  vow,  199. 
Jerome  quoted,  132. 
JesusChrist,advocacy  of,21C— 217, 

290,  296—298. 
Jesus's  compassion  for  sinners,  266 
—270,  307. 

conflicts,  51,  237. 

counsel,  237. 

delight  in  his  work,  65. 

example,  22,65,86,  94,  131, 
149,150,258,273,278,287. 

perseverance,  57. 

prayers,  287,  306. 

reproach,  94,  278. 

sufferings,  38,  99. 

support,  57,  101,292. 

sympathy,  295,  296. 

zeal,  272. 

a  hiding-place,  317,  318. 

portion,  104—106. 

preacher,  58. 

shepherd,  350—352. 

stranger,  32. 

surely,  236,  237. 
Jewish  Expositor  quoted,  249  n. 

Rabbi,  137  n. 
Jews,  conversion  of,  273. 

reverence   for   the  word   of 
God,  312  n. 
Joash,  his  history,  308. 
Job's  affliction,  110,  162. 

conflicts,  253. 

resignation,  143,  162. 

steadfastness,|l  62. 
Jonah's  experience,  174. 
Joseph  referred  to,  14,  310. 
Josiah  referred  to,  311. 
Judas  referred  to,  155. 
J  udgment  good ,  the  gift  of  God,  122. 
of  God,  290. 
executed  upon  the  ungodly, 

228,241. 
subjects  of  praise,  95,  114, 
321. 

K 

Keepingthetestimonies,2,330 — 333. 
Kin<rdomofChrist,extensionof,272, 

273. 
Knowledge,  spiritual,  121,  122. 


Law  of  God,  love  to,  183,  184,  307, 

308,319—322,340—343, 

spirituality  of,  181, 182. 


Leighton  quoted,  164,  165,  180. 
Liberty  of  the  ways  of  God,  83—85. 
Liesagainstthepeopleof  God,130 — 

132. 
Life,  spiritual,  147,  148. 
Light  of  gospel,  121. 

Spirit,  245. 

Word,  195—198,  250—253. 

danger   of    walking   in   our 
own,  41. 
Liturgy  referred  to,  321. 
Livy  quoted,  85. 
Love  of  the  brethren.   See  Believer. 

law.     See  Law. 

constraining,  58. 
Luther  quoted,  74  n.  187  n.  337. 

resistanceoftemptation,284n. 

at  school,  133. 

supplication,  spirit  of,  288  n. 
Lying  ways,  52,  53,  314 — 316. 

origin  of,  52. 

resistance  of,  315,  316. 

M 
Man,  creation  of.    See  Creation, 
redemption  of.    See  Redemp- 
tion. 
Martyn,  H.  quoted,  241  n.  248  n.  276, 

307. 
Mary's  choice,  54. 
Mather,  Cotton,  quoted,  81  n. 
Matthew,  ch.  xi.  ver.  28, 175  n. 
Meditation,  25,  26,  89,  90,  149, 185, 

186. 
Memory,     encouragement     under 
weakness  of,  27,  178. 
helps  to,  27. 
Mercy  of  God.     See  God. 

believer's  need  of,239— 24 1 . 
great,  301. 
tender,  301. 
Midnight  employraent'and  support, 

114. 
Milner  quoted,  153  n. 
Misery  of  sin,  17. 
Missionary  encouragement,  273. 

feelings,  267,  268. 
Monica  quoted,  146  n. 
Moral  inability.     See  Inability.^ 
Morning  exercise  referred  to,  15L 
Mortification  of  the  flesh,"113. 
Moses's  zeal,  273. j 

N 
Name  of  God,  revealed,  102. 

support  to  Jesusjfrom.     See 

Jesus  Christ, 
support  to  the  people  of  God 
from,  102—104. 


368 


INDEX. 


Nature,  corruption  of,  4,  14. 

renewal  of,  4,  5. 
Nearness  of  eternity,  Si07. 

of  God  to  his  people,  291— 
293. 
support  to  Jesus  from.     See 
Jesus  Christ. 
Night-season,  comfort  for,  101, 102. 

O 

Obedience,  Christian,  5,  6,  62,  63. 
happiness  of,  103. 
obligations  to,  5,  50,  57. 
Offering,  free-will.      See   free-will 

Offerings. 
Owen,  Dr.  quoted,  15  n.  248  n.  312  n. 


Paul,  his  boldness  for  Christ,  85. 
choice  of  the  gospel,  55,  111. 
Christianexperience.  Pref.254. 
fervency  of  spirit,  59. 
pride,  temptation  to,  36. 
Paul's  steadfastness,  206,  207,  303. 
tenderness  of  spirit,  265. 
zeal,  272. 
Peace  of  the  gospel,  319,  320. 
Pearce,  life  of,  199. 
People  of  God.     See  Believer. 
Perfection,  Christian,  331  n. 
Persecution.     See  Believer. 

comfort  under,   164,   165, 

280-282. 
how  to  abide,  94,  95. 
Perseverance  desired,  61. 

encouragement  to,  58, 

210,211. 
importance  of, 56 — 58. 
secured,  6, 62,21 0,306. 
test  of,  206. 
Personal  interest  in  the  gospel.  See 

Interest. 
Peter's  denial  of  Christ,  311. 

resolution  to  confess  Christ, 

311. 
self  confidence,  62,  227. 
Philpot,  referred  to,  281  n. 
Pilgrim's  song,  99,  100. 

spirit,  importance  of,31 -33. 
Pleasures  of  sin,  contrasted,  87. 
Poor,  elevated  religion  of,  250.  251. 
Portion  of  the  people  of  God,  104— 

106. 
Praise,  19— 21, 316— 319,  338—340, 
348. 
acceptableness  of,  20. 
encouragement  to,  317,  318. 
poverty  of,  2,  20. 
subjectsof,  317,  318. 


Praise,  world  of,  319. 
Prayer,  284-286,  334—338. 
answers  to,  48,  122  n. 
dulness,  reason  of,  285,335, 

336. 
ejaculatory,  284  n. 
object  of,  284  n. 
seasons  of,  286—289. 
secret,  336. 
example  of  Jesus  in.      See 

Jesus  Christ, 
temptation,  resisted  by,  285  n. 
Preciousness  of  the  believer.    See 

Believer. 
Pride,  hateful  to  God,  36. 

spiritual,  temptation  to,  36. 
Princes,  persecution  of,  39,  40,  310. 
Progress,  Christian,  58 — 60. 
Promises  of  Spirit.     See  Spirit. 

tender  heart.     See  Heart. 
Promises,  interest  in,  how   distin- 
guished, 195—198. 
pleaded  in  prayer,  91,92, 
145,  289,  290,  335. 
Prospects  of  believers.  See  Believer. 
Prosperity,  danger  of,  126 — 128. 
Psalm  xxiii.  quoted,  101. 

cxix.  view  of.     Pref. 

Q 

Quickening  grace,  7,  42,  75,  269, 
270,289,298,  300,301. 
power  of  the  word,  22 — 94, 
176, 177. 


Rabbi,  Jewish,  137  n. 
Redemption,  work  of,  140,  243. 
Religion,  evangelical  happiness  of, 
Pref  87,  88. 
of  poor,  250,  251. 
Religious  conversation.     See  Con- 
versation. 
Reproach.     See  Jesus  Christ, 
of  the  cross,  37. 
ofsin,7l,72. 
Resistance    of    temptation.       See 

Temptation. 
Respect  to  the  word  of  God.     See 

Word. 
Reverence  to  the  word.    See  Word. 
Righteous  character  of  God.    See 
God. 

testimonies  of  God,  199, 

282,  283. 
of  the  ways  of  God,  144 — 
146. 
Rising  early,  287—289. 


INDEX. 


359 


Rivet,  Dr.  referred  to,  134  n. 
Rutherford's  Letters  quoted,  92  n. 
119  n. 

S 
Salvation,  what  it  is,  78. 

object  of  desire,  76,  77. 
personal  interest  in,  77, 78. 
work  of,  242. 
Saul  referred  to,  281. 
Savatje,  Mrs.  Pref  n. 
Scott,  referred  to,  117  n.  119  n.  213  n. 

345  n.  297  n. 
Scriptures,  Holy.  See  Word  of  God. 
Scrupulous  conscience.     See  Con- 
science. 
Seared  conscience.  See  Conscience. 
Seasons  of  prayer.     See  Prayer. 
Seasonableness  of  grace.  See  Grace. 
Security  of  the  people  of  God.     See 

Believer. 
Self-deception,  12,  27. 
dedication,  198—201. 
denial,  114. 
examination.     Pref. 
Seneca  quoted,  83. 
Sense  of  favour.     See  Favour. 
Servant  of  God,  character  of,  70, 
239. 

privilege  of,  239. 
Service  of  heaven,  81,  318. 
Shadrach,  referred  to,  14,  310. 
Simplicity  of  faith,  236. 
Simplicity,  Christian,  12,  225—227. 
Sin,  aggravations  of,  17. 

conflict  with.    See  Believer, 
curse  of,  17. 
dominion  of,  257—260. 
misery  of,  17. 
pleasures  of,  88. 
hateful  to  the  people  of  God, 
246,240,314—316. 
Sincerity,  godly,  9,  10,  245—247. 
Sorrow,  godly,  50,  51. 

worldly.     See  Affliction. 
Sovereignty  of  God.     See  God. 
Spirit,  intercession  of,  75. 
light  of.     See  Light, 
promise  of,  2,  3,  48. 
Spiritual  activity.    See  Activity, 
bondage,  317. 
life.     See  Life. 
Spiritual  light.     See  Light, 
pride.     See  Pride, 
understanding.     See    Un- 
derstanding. 
Spirituality  of  the  law.     See  Law. 
State  of  the  wicked.     See  Wicked, 
world.     See  World. 


Steadfastness  of  the  believer.    See 

Believer. 
Steele's  Antidote   to  Distractions, 

quoted,  220. 
Stranger,  character  of  Christ   as. 
See  Jesus  Clirist. 
Christians,  31  n. 
Structure  of  Psalm  cxix.     Pref. 
SuflTerings   of  Jesus   Christ.      See 

Jesus  Christ. 
Sumner's  Evidences  quoted,  83  n. 
Support,  vouchsafed  to  Jesus  Christ, 
under  sufferings.     See  Jesus 

Christ, 
to  people  of  God  under  trou- 
ble, 201—203. 
from  the  word  of  God.    See 
Word. 
Surrender  of  all,  83—85,  201—203. 
Suretyship  of  Jesus  Christ.     See 

Jesus  Christ. 
Sweetness  of  the  word.     See  Word. 


Teaching   of    God.      See    Divine 
Teaching. 

prayers  for,  20,  30,  46,  62, 
117,  122,136,240. 
TemptatFon,  circumstances  of,  67 
—69. 
resistance  of,  68,  72, 

285. 
watchfulness  in,  68. 
Tender  conscience.  See  Conscience, 
heart,  promise  of.   See  Heart, 
mercies  of  God.     See  Mercy. 
Tertullian  quoted,  248  n. 
Testimonies  of  God,  what,  2. 

obedience    required    to, 

2,  3,  330—333. 
preciousness  of,  23,  24, 
208,  20l». 
Thoughts,  vain.     See  Vain. 
Threatenings  of  the  word,  how  to 

hear,  202. 
Trials  of  faith,  159—161,  230—239. 
of  the  world,  112. 
deliverance  from,  201.  262. 
Truth  of  God's  word.     See  Word. 

U 

Unbelief  rebuked,  119—121. 
Unchangeableness    of   God.      Sco 

God. 
Undefiled  way,  1. 

privileges  of,  2. 
Understanding,  spiritual,  62,  63, 

185,  186,  193. 


360 


INDEX. 


Unenlightened    conscience.      See 

Conscience. 
Ungodly,  duty  to,  306. 
Upholding  grace,  223,  224. 
Usher,  Archbishop,  quoted,  341  n. 

V 

Vain  thoughts,  211,212. 
distress  of,  211,  217. 
thoughts,  encouragement  un- 
der, 215,  216. 
Vanity  of  the  world,  67. 
resistance  to,  68. 
Vows,  religious,  198—200. 

advantages  of,  198—199. 
evangelical  character  of,  199. 

W 

W^aiting  faith.    See  Trials  of  Faith. 
Walking  before  God.   See  Believer. 
"Watchfulness,  importance  of,  68. 
Ways  of  God,  liberty  of.     See  Li- 
berty. 

pleasures  of,  84,  87. 
Ways,  lying.    See  False  Ways  and 

Lying. 
Weariness  in  duties  consistent  with 

grace,  74. 
Wholeness  of  heart,  3,  l5, 106, 107. 

See  Integrity. 
Wicked  character  of,  291, 299,  300. 
compassion  due  to.     See 

Compassion, 
condition  of,  299,  300. 
Wisdom,  spiritual.     See  Spiritual 

Understanding. 
Wonders  of  revelation,  30,  31,  249, 

250. 
Word  of  God — its  application  to  our 

need,  25,  92  n. 
Word  of  God,  cleansing  power  of, 

14,15.  ^^ 


Word,  delight  of  believer.    See  Be- 
liever. 

foundation  of,  171— 173, 293, 
294. 

fulness  of,  61,  62. 

harmony  of,  6 — 8. 

hid  in  the  heart,  17,  20. 

holiness  of,  1«7-1 89, 275,276. 

hope  of  believer.    See  Hope. 

light  of.    See  Light. 

names  of.    Pref. 

quickening  power  of.      See 
Quickening. 

respect  to,  56,  57. 

reference  of,  170,  312,  313. 

riches  of,  136—138,208—210, 
245—247. 

support  of,  92—94,  274,  275, 
280. 

sweetness  of,  191,  192. 

truth  of.     See  Truth. 

wonders  of,  30,  31,  249. 
Works  of  Creation.    See  Creation. 

new  creation,  4,  5, 138. 

redemption.  See  Redemption. 
World,  awful  state  of,  97—99,  268. 

compassion  due  to,  230. 

emptiness  of,  182. 
Worldly    conformity.      See    Con- 
formity. 

sorrow.     See  Affliction. 


Young  Christian  warned,  303,304. 

persons  addressed,  87,  88. 
Youth — corruption  of  heart  from, 
See  Corruption. 


Zeal  Christian,  241—243,272,274, 
305,  306. 

false,  271,  272. 


T7^- 


DATE  DUE 

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fcl3r 

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4!M^ 

WIP'' 

CAYLORD 

FRINTEO  IN  US. A. 

'•'"nittii!! 


